The Western Ideal

A Practice of Meritocracy and Organism

The various manifestations of any traditional or revolutionary concept, idea, or methodology is largely due to national circumstance: popular [racial] identity, reactionary elements, visionary elements, financial depression and cultural insolvency.

In every epilogue of human events there exists, in stark relief, the metamorphosis of a People, or Folk-community. Regardless of any significant or insignificant attempt, or contribution too, any particular form of government, no matter the construct or principle, it is the people, the race-culture, which either is enslaved or liberated. Ironically, in terms of the former, slavery, to some, is ordered and constructive consumerism, which demands a certain consistency in social arrangements; to others, the lack of individualism, of sovereignty, marks the slave from the freeman. This balance has for millennia, swung from one extreme to the other.

This balancing act today, just as in yesteryear, is precarious one.

The ethnic nationalist, as an individual motif, also stands in stark relief, in that he, like no modern equivalent, sees himself extended, a hundred-million fold, as a collective consciousness, a unique and imperative part of the whole; yet is not subsumed, nor inundated with any strident form of ‘communalism’, that group-think of yesteryear, of mass conformity and that pernicious form of altruism. Ethnic nationalism, then, is this extended understanding, put forth into the world, as both a water-mark, or level of measurement, for others to follow, mould their world-view, and share with their fellows.

As the nation of our Fathers and Mothers deteriorates, the cacophony of voices, both reactionary and visionary, has started to reach its own crescendo within the ethnic nationalist community. Still, the overall world-view of ethnic nationalism is far removed from what is considered the organs of mainline propaganda, and furtively survives in various venues, small organizational ‘get-togethers’, work-place debates, and a few intellectual debates amongst the choir. These tentative relationships, as I have said before, have been seen time and time again in my own lifetime; and before me, it was the same. It is, or surely must be, part of the natural order of things. Or is it?

I think not.

This work, like many which have been seen in the last twenty-five years may, or may not, shed new light on this discussion – as each of us gravitate to those voices and visions which more closely resemble their own. If we all admit that our struggle is honest, righteous, and closely aligned with the best interests of our disparate parts: our old, our young, our men and women, our concept of, and the utilitarian use of, our natural resources, our industry, and our moral imperatives as a unique and independent racial identity then, by all accounts, the terms ethnic nationalism’, ‘territorial imperative’, ‘ethno-state’, ‘ethno-centrism’, ‘fiscal-nationalism’, racial ‘collectivism’, and individualism is embraced by the ethnic nationalist as part of his panoply of world-views which, in the most succinct way, is described as ethnic nationalism.

To the ethnic nationalist, race, that unique and ofttimes misunderstood description of identity, is as natural as breathing. Moreover, race does not limit the ethnic nationalist’s political perspectives, as many on the ‘left’ and on the ‘right’ seem to think, at any rate, what both of these groups spread to the masses. The use of the word ‘race’ is not limited strictly to a metaphor of ‘skin colour’, but encompasses a much larger and healthy appreciation, some would say, an almost spiritual metaphor, of the collective essence of an entire organism. Ethnic nationalism embodies this essence, insofar as it is composed of the various manifestations of organism: its Life Force, its history, and accomplishments; this includes the manifestations of Art, Literature, Science and its mainline or nascent spiritual beliefs and institutions. To the white nationalist, it is not any one thing, but all these manifestations, which make race the operating description.

To the newcomer of ‘racial realities’ it may, at first, seemingly, be a trick of the eye, something like quicksilver, fleeting and, perhaps, of no effect, since humanity is the basis upon which many base the higher value of citizenship, and common interests. Moreover, if ‘any man’ or ‘any woman’ is caught up in a discussion or debate concerning race, the psychological imprint of survival seems to be missing or, in the obverse, seems to be dominate in degrees, and the ensuing conflict, even if innocent, creates tension and disagreement, especially in ‘mixed’ company. Of course this is not fair, or pleasant – but it is a reality. The white nationalist, on the other hand, cares little if ‘mixed’ company makes some discussion unpleasant, as this type of individual has, for the most part, ‘already been there’, which makes disagreement of opinion yet another level to be overcome. In other words, the ethnic nationalist is not afraid.

Throughout this work, it will become very clear that thoughts and ideas which are, today, unlikely to be accepted by many in the mainstream are, to the ethnic nationalist, marks of distinction; in the field of ideas, just as in war, there is hardly a moment to be wasted, and every shot counts. Ideas, without action, like ‘faith without works’, then, is likened to the play-actor, who accounts for words written for him, without benefit of any real thoughts of his own, or without any telling influence upon his personal actions in real life.

Which way, then, goest thou, Western Man?