The Logos of Ethnic Nationalism:
In an Age of Chaos,
What is the Meaning of Enlightenment?
Word Count 4,359
It was self-evident, many generations ago, that the introduction of chaos, that perniciouand ever-present design of nature was, in fact, being aided and abetted by the ‘human condition’, namely, that the psychological interactions of tribes and peoples were, to say the least, at odds with one another. Moreover, the implications, at least to the modern 21st Century observers has, to date, been met with a sense of trepidation and denial.
Psychology is a tricky subject.
As the data suggests, the markers of hereditary intelligence (known for millennia, and codified by scientists since the 18th Century), behavioral influences, early growth periods, trauma, and internal chemistry (or dysfunction therein) have, in no small way, mapped out the interactions, intra-personal relationships, as well as the intra-Cultural relationships, between the various Peoples of our reality, that is, the mechanisms of human and emotional development which, in the short-term, mark us all Human.
In the long-term, however these relationships and developments progress, or will be slowed, by the way we see these relationships extending, by implication, far into the Future, is a matter of conception and self-actualization.
Let us, for the moment, see these relationships, these interactions between psychological imperatives, through the lens of physical reality: Race. Biological imperatives, that is, nature’s divine Mephistophelean, passion play, is not fixed, and as each individual is unique so, also, are the subsets of humanity. Moreover, the imperatives of social dynamics first, as individuals, then to Family (a biological imperative) culminating in tribal unity (the collective) produces, in direct correlation to the previous processes and influence, establishes a [biological] Culture, both through proximity and habituation, leaning heavily on the shared elements of biology and location.
It is axiomatic, then, to say that, in all it manifestations, this represent Identity, proper, both in its biological underpinnings, as well as its manifest reality of morphology and predilections for metaphysics, spirituality, beauty, poetry, art, mathematics, philosophy, government (a crucial and distinctive marker in, and between, races and cultures), and personal and National health. Distinctions, such as these are, for better of worse, the logos of human nature.
Identity, then, has a purpose, not restricted to the simple prima facie evidence of racial characteristics.
To see oneself, not as a simple reflection of aesthetic qualities, but from a deeper spiritual essence, one must also realize the psychological imperatives, which make us all unique and important.
Dr. Jordan B. Peterson, a Clinical Psychologist of some note, based at the University of Toronto, Canada, has become an international phenomenon based, ostensibly, on his professional and personal reluctance to adhere to the over-reaching and dictatorial imposition of ‘mandated speech’, specifically, the usage of gender Pronouns, utilized by the LBGT community in Canada.
Dr. Peterson’s approach is distinctive on many levels as, on the one hand, he is viewed as a ‘culture warrior’ for the Western way of life (this becomes complicated for several reasons, and I will address this in another Paper in the future, as well as bringing his mental abstractions and developments into conflict with ethnic nationalists, as well as the multi-cult Left).
His positions on ‘identity politics’, in my view, are still being formulated, and as Dr. Peterson may find a certain hubris on my part, let me point out, that as Dr. Peterson becomes deeper and deeper embroiled in the fight that many of us have been engaged with for years, he may find that, as a reasonable man, those he faces are, more often than not, unreasonable. To be sure, as of late, Dr. Peterson has started to show some fraying of the edges, as an individual, when confronted by this very unreasonableness, and has reacted – logically I might add – and has responded with a certain amount of vigor and animus against those that would silence, not only him, but the rest of us as well. This is the point, which needs to be addressed.
Men like Dr. Peterson, sincere, academic, protected as such, by the halls of Academia, imbued with the richness of Western thought, the complexity of its historicity, the moral and spiritual implications of its metaphysics has, like so many others, been taken far too lightly by those who seek to supplant and decrease the value and imperatives of this very same Westernesse. The struggle that ethnic-nationalists have faced, a high proportion of which are true academemics, has been of this same natural progresion.
The difference, and it is a large one, is that ethnic-nationalists, whether or not they are working-class or academic, is that the nature of this struggle has been broad-based, affecting the rudimentary man and woman on a daily basis, the intrinsic psychology and personality influences not protected by the institutional walls of a more temperate and codified environment – it has been based upon the struggle of nature, however much the ‘sciences’ of biology, psychology, and philosophy have made their intellectual positions known to the cycle of ‘peer review’.
Unlike the Left, the identity politics of the Right is, much to the chagrin of academia, an organic one in relation to the structure and extension of the West.
Blood and Soil may not be understood by men like Jordan Peterson in the same way as many of us do, but the idea that Identity, as a unique marker (i.e. race) is consistent with our world-view, our daily cultural habituations does, in fact, make the case for identity politics in the only way that matters: That as a biological unit (i.e. individual(ism), multiplied a hundred-million fold is, by definition, Identity in the only way that matters, and this means, that we belong, organically and spiritually, to one another. This realization does not promote division where there is none, but simply acknowledges these differences, and would benefit mankind, if allowed to find, once again, its own water-mark.
I have spoken of the various Professors who, like Peterson, have dared voice their conscience, after many years of study in their particular disciplines, which ran afoul of the pernicious and vitriolic bolshevik Left, including Phillipe Rushton1 and Dominic Venner2, the latter being a case-study in what it means to be human, as well as a passionate member of an identifiable race-cultural warrior, devoted to something larger than simple intellectual masturbation.
i.
Identity as a Political Tool:
Should we use
‘identity politics’?
The subject of racial Identity as a political tool is both feared, and hoped for.
Ethno-nationalism3 is a term which, ineluctably, has begun making its way into the mainstream American political world-view, but with a twist: The primary racial identity of this conversation is that of white Western Stock.
Looking back over the past several decades, the evolutionary growth of this concept has taken many forms, it has been taught and re-packaged by sincere and not so sincere individuals; it is claimed as their own by millions of those of Western stock; it has its supporters and detractors, it has its philosophers and ideologues; it has its ‘public figures’, its scientific proselytes, and it has its martyrs. In short, the concept of White Nationalism has become all things to all people who seek to protect and serve the larger good – that is, their Folk – yet the divisions of interpretation and practice are as removed from themselves, as it ever seems to be.
The cacophony of voices, some of which see clearly, but have no telling numerical audience, the others, morphing their own world-vision into what they would call ‘white nationalism’, are usually those who have first access to the media, creators of their own websites, or have publishing financing for their individual efforts, are now disagreeing both publicly and privately on just what White Nationalism means and, more importantly, who or what will lead the next generation into the future.
Implicit in this conversation is the development of a whole set of constructs, of psychological changes in both individuals and institutions, which make up the political and governmental bodies of the West, and carried to these bodies by a relatively unorganized and, for the most part, unprofessional body of adherents, fighting for scraps left by the internecine, and juvenile wars of its practitioners. This development has causual aspects, which cover many areas of human psychology: Intra-personal contact, intra-tribal survival mechanisms, and supra-national and intra-national hegemony, which helps to form or destroy these interrelationships. These interrelationships, these feelings of national inspiration, are millennial within the framework of specie and specie survival; the West, however is, or has become, quite obtuse when faced with this truth.
The White Nationalist, on the other hand, sees clearly through this fog of deceit, mischaracterization, and blatant lies which ever seek to confine their aspirations, hopes, dreams and fulfillment as a unique and sovereign people.
This fog of deceit and mischaracterization often comes from the very rank and file of the white nationalist milieu, which has exponentially grown in the last generation. This is not their fault, as children and novices must be taught by experience and proper mentorship by those who have gone before them; this is a long process, but falls within the acceptable duration period of less than two generations. So why do we have such divergence of opinion? One answer is that the focus of distinct ideological imperatives, of motivations and tactics have strayed from a singular strategy of revolutionary thought, namely, that the ‘old order’, or the traditional conservative mentality has failed in its attempt at conserving anything approximating a Western American race-culture.
The collective nature of tribe, people, folk-ways, and identifiable culture has been allowed to pass from us by the very nature, which seems to identify us as unique individuals. Individualism, taken to an extreme, has separated us from ourselves. This was and is the original message of White Nationalism.
In the beginning, this milieu of disparate nationalism began to congeal, taking on the corporate manifestations of a fledgling movement: Within its ranks comprised elements of Racialists, religionists, political revolutionaries, historiographers, constitutionalists, scientists, educators, as well as the deracinated, naïve, and counter-revolutionary opposition within our own ranks. Instead of a firm and committed series of evolutionary steps, white nationalism is now headed by confused and pale imitations of those original concepts, which has inexorably led us to a place, which we were already at, some thirty years ago.
So, the process of regeneration, extension, and commitment continue.
ii.
The White ethno-nationalist, today, is also faced with a strange and, seemingly, plastic neo-nationalism within the white nationalist community. The concept of ‘co-regional’, racial nationalism, encompassing the greater Folk-community (as seen by most American white nationalists) of all our ethnic subdivisions, and for the past twenty-five years has, increasingly, gained momentum and understanding in most of our ethnic-related National states world-wide. This was due, in no small part, to the propaganda value of David Eden Lane’s immortal words: We must secure the existence of our people and a future for white children.4
These simple words, implicit in the struggle for Western man’s survival, found resonance in every White nation on the planet, and has since been translated in every language native to our folk-community. Over the years, however, and for many different reasons, this aphorism of epic proportions, has been sidelined by a majority of the most recent proponents of the ‘new’ nationalism. As with all propaganda techniques, it is the responsibility of those who follow, to carry on a specific message, to maintain the body of works – the whole body of works – which were created, step-by-step, year by year, life by life, by adding too, not detracting from, these previous steps, these way-signs, of an embryonic future. In denying the birth of these ideas, the inception of these hard-won truisms and principles (such are the 88 Precepts), is to commit a third trimester abortion – to deliver a life into the hands of Charon5 before its time, and without the proper payment.
Following this distraction, is the change in another original White ethno-nationalist concept: that of an extended folk-community, a white pan-nationalist dialogue which, to a great degree, has brought the various ‘white tribes’ together. In recent years, this dialogue has begun to change in tenor if not in strident philosophical debate and conflict. Of a sudden, and from several quarters, has come a new division, a new divergence, which has begun to separate a pan-national plan of community into yet another divisive and obtuse weapon to divide and sunder all the work previous. To some, this was an inevitable intellectual inevitability; to others, it seems that it is necessary to distance themselves from an infantile beginning, not serving their interests as they see them.
To the latter have come, also, the newly appointed adherents, the newly baptized in an old struggle here, in our own American racial milieu. At odds with ourselves, and this without true benefit of political power and finance. On its face, it is self-defeating. But who to turn too? These self-appointed spokesmen have, literally, closed off discussion between the ‘old guard’ and have, almost to the man, insulated themselves with their new-found religion, recruiting those who see the future in a new way, publishing their opinions and directions as if it were the true by-product of what went before. Within reason, this separate ideology can strengthen the White Nationalist message if measured with the truth of a previous generation. If one is to realistically look at what has begun, on a world-wide scale, one could surmise that it is more than happenstance that this type of confusion is beginning to be seen.
We are perilously close to achieving our goals – yes, the way-signs are certainly all around us – the efforts of the past are paying off. With the events of the past several decades in relief, and seen against the backdrop of today’s confusion and political instability, it is certain that, for the first time in many generations, the opportunity of gaining real power, real public awareness, are upon us. This, of course, is where it begins to become tricky, tentative, and acutely important to maintain a comprehensive and detailed approach to this coming future. Every decision, every donation to a fledgling or mainline group becomes ever more intrinsic to our strategic political life. Truly, it is becoming life-certain, or death-certain in the years ahead, to have at our disposal the most comprehensive and nature-imperative programme for the success of our endeavors.
On the positive side, we have, now, some of the most advanced, intellectual, passionate, and mission-directed technologies and individuals that have been offered to the white nationalist momentum in years. The delicate symbiosis between these factions will, unless carefully directed, fail in their endeavors if the broad base of White Nationalists are not keenly aware of, and by themselves, of what White Nationalism truly is and, more importantly, what it stands for. Moreover, with this new dynamism, this passionate dialogue, it is becoming more and more apparent that White Nationalism is coming of age.
iii.
It is anticipated that many who are, or who may feel implicated in this portrayal will, of necessity, take an overly negative position, thereby causing even more resistance to the truth and postulations of this author; be that as it may, a definitive compilation of concepts, positions, and administrative qualities necessary to a more robust realization of just what we are fighting for is, also, necessary.
For far too long, have I seen these changes taking shape, twisted, perverted, and re-arranged so that elements of our struggle would fit this or that world-view; if left alone, this divergence will colour the yet nascent life-cycle of the white nationalist, wherever they may be, and left alone without proper instruction in specific relation to their positions within the white nationalist community can only, willy nilly, be carried by currents and eddies which may, or may not, take them to their proper destination.
The time for debate is over.
We had a chance, we still have a chance, to succeed in our nationalist endeavors if we all share certain prima facie beliefs and protocols to achieve these ends.
The White, ethnic-nationalist, is faced with innumerable obstacles, both from within and without, and needs the tools necessary for the realization of his vision and, to date, has been failed miserably by those who would lead in this effort. The causes of these failures, as seen by this author, are too myriad for this work, and would detract, at any rate, from the positive aspects of this presentation. It is not intended, by these remarks, to detract from the hard and positive work done by so many of our Kinsmen the world over, as it is a group-effort which is so valuable and necessary to see all our efforts succeed for the betterment of our once and future people.
There are many writers and intellectuals who have blessed us with superlative narratives in the past several years, and we all wish them well, as they seem to be propelled by a clearer vision, and have been consistent in their deliveries; these men, however, are far removed from the common man, as far as I am able to ascertain, and this failing must be corrected. The balance between mind and body is not a fragile thing, unless the body politic is diseased already. Of this latter, I do not admit, nor do I see any symptoms, which would prove to me the moribund qualities of such a diagnosis.
iv.
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 White 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. White 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 white nationalist community. Still, the overall world-view of ‘white 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 ‘white nationalism’, ‘white nationalist’, ‘territorial imperative’, ‘ethno-state’, ‘ethno-centrism’, ‘fiscal-nationalism’, racial ‘collectivism’, and individualism is embraced by the White Nationalist as part of his panoply of world-views which, in the most succinct way, is described as White Nationalism.
To the white nationalist, race, that unique and ofttimes misunderstood description of identity, is as natural as breathing. Moreover, race does not limit the white 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. White 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 white nationalist is not afraid.
To the ‘new’ reader or student of white nationalism, it is incumbent upon each of you to closely adhere to the principles ascribed in this work, if one is to gain any true understanding of the mindset of your peers. Moreover, you will find, in short order, that most of what these peers think is, in the main, the same as yours – it has just been given a name with which you are, undoubtedly, unfamiliar.
For instance, the modern concept of ‘environmentalism’ seems to parallel the rise of the ‘small’ overcoming the ‘large’, of minority rights overcoming the behemoth of ‘racism’, yet few today, especially of the young, those of Western stock, know that the very concept of ‘saving the planet’, or environmentalism as a civic duty, came not from those who demand ‘equal rights’, but came from the deep recesses of Western thought and compassion – for himself, and the future of what belonged to him in those ways which were most evident to him – to his people, his race. Such names as Madison Grant6, or John Muir7, Alexis Carrel or Charles Lindbergh have passed from the memory of our Folk-community, yet without these names, what we have attempted, what we have saved in terms of our environment, would not exist today.
These men, also, were stridently racial8 in their world-view, and considered saving the very blood which bore them, to be as interwoven with our natural surroundings as Sun is to Moon.
Even before Grant or Muir in the year 1847, George Marsh, a Vermont Congressman became the first public advocate of environmental conservation when he called attention to the destructive impact of deforestation and proposed a land management plan. In 1864, Marsh published an influential analysis of conservation issues entitled Man and Nature. The naturalist writings of Henry David Thoreau also contributed toward the public awareness of conservation issues in America. The total number of persons such as these, are myriad, yet the prime understanding is that these men shared more than simple policy inclinations, but also shared a common blood, a common experience.
As a new novice to the world of racial-nationalism, you will be exposed to many such individuals. To the more experienced, time to dust off the old volumes, and reaffirm the legacy of your Fathers when dealing with the opposition you will surely be facing individually, and collectively in the years ahead.
v.
White Nationalism consists of two basic elements: body and spirit.
This may sound trite to some, but in reality, human nature is always based on a duality. Put simply, white nationalism consists of blood and bone, a corporeal body of flesh and blood – you, for instance, breathe, your limbs move, you walk and talk, all the methods necessary to confirm that you are alive. All this, mobility and senses, is predicated upon an even more necessary component: the human brain. Some would call this physical observation of a corporeal ‘thinking mechanism’ to be the housing center of a soul, of spirit; and so it is.
Without thought, without a perception of morality, you know, that elemental principle of ‘good and evil’, which you so often hear about at school or church, what would the ability to walk, to smell, to feel, to love – to hate – really amount too? Of course, this is rhetorical, but looked at more deeply, it is not the ‘sword’, which implies protection or death, but the mind, which wields it. This is axiomatic to many, but for the even more numerous individuals who have never really had a thought, it may take a while to sink in; no, this is not talking about ‘stupidity’, but is more precisely concerned with describing the value or lack of same, on the part of those of us who, on a daily basis, have opportunities to make decisions upon subjects which, if seriously considered, might change the way you and others live – in common parlance, it is ‘thinking outside the box’ which concerns us here, as White Nationalists.
End of Part I
Copyright 2018
2Dominique Venner was a Soldier, revolutionary, and academic, History being his love. The philosophical implications, however, proved that it takes more than academic provincialism to become learned, and valuable to oneself, as well as those, which make up the larger race-cultural imperatives necessary to identify one’s People and Nation – a both a significant Cultural achievement, as well as viable political and spiritual actuality. FLS
3In modern parlance, the term White Nationalism has come to represent the political manifestation of ethnic determinism, a biological and psychological reality of the human condition. As such, the implications are made more pronounced by the real or imagined ‘contest of cultures’ (spoken of in a previous Work, Rise of the West). Individualism, as well, has been at the source of Western philosophy, or has it? Athenian democracy, for instance, held the individual sacrosanct, yet the collective, as a corporate unit, had to exist, in order for the culture to become manifest as a functioning body and, by extension, to enforce the sacredness of the individual, including waging war to enforce this. Jordan B. Peterson, of whom I hope to cover later more exhaustively, seems to be both both destroyer and champion of this Western cycle, and seems to be doing a good job in bringing both Cultural and Biological realities to bear in a synthesis, which he sees as a Psychological manifestation. FLS
414Words
5 Charon, son of Erebos, conveyed in his boat across the river Styx, the shades of the dead, and across the rivers of the lower world:
”Those who are taken on board the bark are the souls of those who have received due burial rites; the host of others who have remained unburied are not permitted to pass the flood, but wander a hundred years, and flit to and fro about the shore, till at last they are taken over.” [Thomas Bullfinch ~ The Age of Fable]
6The beginning of Grant’s public career can be dated to 1893, when he joined the Boone and Crockett Club [BCC]. This organization had been founded as a sportsmen’s club by Theodore Roosevelt five years before. With Grant’s influence the organization broadened its scope. Along with George Bird Grinnell he set about transforming a ‘social club’ for wealthy hunters into a seminal conservation organization in America. Grant’s first conservation battle was over preservation of Yellowstone National Park. The park had been established in 1872 as the world’s first large public park.
In addition to helping define the idea of national parks, Grant originated the modern zoological park. In the late 1890s he founded the New York Zoological Society which in turn established the Zoological Garden of the City of New York – the world famous Bronx Zoo. At three hundred acres, the Bronx Zoo was five times larger than the largest existing zoo. Instead of displaying animals in cramped cages, Grant’s zoo created natural settings, large enough for the animals to interact with their environment, yet small enough for them to be easily viewed by the public. This is just one example of a man who, with time, has been vilified because of his love of his own people, his own blood. These are concepts which the novice should acquaint themselves with. FLS
7John Muir, founder of the Sierra Club.
8 For those unacquainted, see: The Passing of the Great Race (1916) and The Conquest of a Continent (1933).
Foundations of The Twenty-First Century 