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I. THE ASCENDING:
Nationalism and Race


From man’s earliest beginnings, there have been two main factors inherent in his struggle to understand and promote his essence. Of these factors, the first we will consider has presently been filed in the dustbin of history, and has been placed in the category of the ‘passé’, the unuseful. The other, having gone through so many manifestations and evolutions in our human history, is now generally looked at as bigotry and fanaticism. We speak, now, more of the intangible and tangible elements relating to our human experience, for all races and cultures share this duality.

Of these two ‘factors’, we shall ascribe to the first, Race; to the second, Nationalism.

Of Race, we have discussed the many varied nuances and manifestations regarding its existence and life. How ‘individuals’ look at race varies from location, religious attitudes, race-cultural imperatives, and governmental agendas (which account for a high proportion of the modern attitudes, socially, in organized states); this is especially true in the Western nations since we have had a century of experience in propaganda, social instruction, and public education. All the above are ‘prerequisites’, for and against, the social institutions of the human experience.

To ‘nationalism’, we attribute the unseen in the context of boundaries; the lines of demarcation placed and set by peoples immemorial, both geographically and culturally, which predetermine a set consciousness in any, and all particular peoples. This, of necessity, is a spiritual technic which has been actualized in the outward manifestations of an organized people, be that familial, tribal, or cultural/national states of being. To ‘race’, as has been said before, we attribute the seen, as it naturally relates to the physical body, to ‘type’, and common sense which relates to a common known ‘factor’ of humanity. We discern these manifestations in many and sundry ways, each person making their own analysis based on their own preconditions, perceptions, prejudices, or instinct; this is as it should be: this is Nature’s Law.

Once the consciousness between these two prime factors however, is lost, or worse, relegated to ‘those things of the past’, one must finally take a closer look, a look, which, today, has much social weight attached to it. But why should you, the person, the reader, care one jot, or tittle about this ambiguous, dark, and unpopular issue? The answer, while obvious to some, will take a little getting used to by the population at large – strange, since just one generation (!) ago, it was considered as being the foundation upon which all had existed, by which the comforts and technologies had arisen in the West – the answer: Because You are a part of it, you live and breathe along side others who, like you, have a similar background, a look which shares common ancestry. Your soul, deep down inside, beats to the same rhythmic cycles of birth, life, and senility. The same cycles of thousands of your ancestors, to whom you owe your very life. Even now, as you read this, every breathe you take reminds you of what you are, what you can be; look outside – yes now (!) – what do you see? Living dwellings, houses, apartments of every shape and size (even of those who are not as fortunate as you); but there is more. Look at the lawns of green turf, those sections of concrete, wood, or wire dividing up each particular property, plots, or tracks; of whole City blocks. Now, just what do you see? No, do not look at what you see, look behind what you see!

For each illustration, for each actuality, there is an intangible; some would call it a divine plan. Call it what you will, but nevertheless, there is a will, divine or not, which marks one man, one lawn, one fence, one line of shrubbery from the other. What the common man may see is superficial – after all, perchance, he did not build these structures, nor have anything to do with the design – he simply ‘inhabits’ them. It is like asking the question: Where does water come from? Some would say: The faucet! One looks only at the manifestation of a thing – You must look deeper. This is the invisible, that intangible, boundary which primitive man, as well as the Modern, experiences. Frankly, there is no escaping the primal feeling of ownership, control, personhood, and nationhood.Y

Each is part of the same presence: individuality. Indeed, this very feeling was the match, which set aflame the continent; the fire, which set us, as Americans, free. So, as with a man’s house/castle, in the truest and purest sense, is the smallest form of nationalism.

This simple ‘nation state’ is part of our daily lives; it was past down to us. It is part of every neighborhood. It is part of our cities. In fact, our major centers, ironically, of our modern cosmopolis are, decidedly, the most nationalistic. Territory defines just who we are, and in our major cities is seen the most diverse, jumbled, and dominant themes of nationalism. For instance, the massive and blatant symbols of power, which highlight the cities of America, are not without their own symbols of power and control, which sit beside the red, white, and blue. A name, a flag, these describe just who this empire belongs. Each is personal, denoting that essence which steers the ship of state. When one looks upon each symbol, there is, inherent, an intangible essence of power. This, observable fact, is downplayed by the Modern.

The Modern, like all hypocrites, preaches equality to the mass man; this dictum is hammered into the social construct. Each day, upon waking, the mass man is hounded by the conscious and unconscious directives of the state that there is no ‘I’, just the ‘we’, not the We as the People – but as ‘we’ of the mass slave – each a member of a world order which is safe as long as its denizens maintain the daily grind of the commonplace, the know-nothing, the slug.

How utterly absurd! How degrading!

The striving for excellence, indeed, the sheer struggle for survival, not to mention that absolute supremacy over their competitors is simply Western man’s spontaneous imitation of nature’s perfect technic of survival through variation and selection. And as we all know, the fittest survive. Adaptation does not occur without, firstly, a fight for survival. At least, in Corporate America, where the ruthless exchanges of power is also part of their personal ethic. This, also, a part of nature’s eternal cycle. This cycle is seen, also, in the exchange of power, control/ownership, and culture (or lack of it) in the Nation as a whole. But, if sight is the issue, the clarity of the nationalist is paramount.

Nationalism is patriotism. As has been said before, the family, as ‘unit’, instills those values of leadership and group responsibility in the nascent stage of national responsibility – this is Patriotism. It is the patriots reason, for being, in protecting and establishing those things which he was taught and, hopefully, believes in as being right and noble, enough so, that he would give his very life-blood for. The true patriot, as nationalist, contains all that is carried in the soul, the race-soul, of any given people. There are no boundaries, racial or otherwise, in the love that an individual feels for his own kind, for the laughter of the children bourne by his sisters, and the faith of his fathers he shares with his brothers. His faith, which begets his feelings, such as that of primitive man, follows his morality in conceptualizing such things as tribe, duty, loyalty, honour, and all those things which make up the ‘greater self’, that extended part of ‘what’ he is, or at least sees himself as; he exists as a part of the total familial cycle. This is the highest form of citizenship.

In today’s world of politically sensitive phrases and sound-bites, of ‘domestic’ this and that, nationalism, especially in this day and age, is both hated and romanced; it only matters just what side of the table you are seated. The nationalist sees himself in many lights, even here, in America, we have our own sense of what nationalism is; the proof, however, is the very real sense of duty, that divine duty, to his own kind – his own people – his own race-culture. This was how the Pax Romana started; very little of it remained as she lay dying. Few people could proclaim this dictum more eloquently than Sir Arthur Keith, when he says of the nationalist, “[The] Nationalist mind is most deeply concerned with the integrity and perpetuation of its race. What is most feared is its death – death by absorption.” This was also addressed by Oswald Spengler as well, when he stated his perception on nationalism, “Every culture possesses its own conception of home and fatherland, which is hard to comprehend, scarcely to be expressed in words, full of dark metaphysical relations, but unmistakable in its tendency.” [emph. mine] the Modern, however, is still unable to grasp this. Yet, the rise of the West has already passed him by.f


__________________________
Y In early America, it was essentially a movement of individuality, of the freedom to attain something unattainable in their respective nations of origin. Speech, as such, was not the great motivator – land ownership was. The ‘concept’ of a man and his castle was a pipe dream to immigrants coming from Europe; to them, it was to be ‘tenant’ forever.

The men and women who chose to come to the ‘new lands’ sought many things, but it was the burgeoning idea of commonwealth, of community based upon those individuals who were willing to harvest their labors for an idea which would protect their sovereignty over their own ‘homestead’, owing to no man or government for the privilege. Thomas Hobbs, and John Locke had spoken long and persuasively in this regard, and many were willing and able to take up the mantle. It may well be true that men will fight for women and gold, but it is just as true that men will die for Land, for living space. The idea of ‘taxation’ of personal property was repugnant to the original settlers; representation was considered only sparingly, and only in those areas which had amassed a certain affluent citizenry, that is to say, merchants and traders, that which makes up any new and struggling township. Taxes on mercantile products were seen, by some, as commonplace, since all government of the people needed some revenue to maintain the illusion of governance. The concepts of land ownership were absolute. If a man could work it, it belonged to him and his. This made a man, of necessity, a vigorous, proud, and recalcitrant individual. To be sure, this was a problem to existing institutions and governments. To our own, it has proved just as difficult.

If the King of England had sequestered a man’s home, and called it what he would, the man, and the surrounding population would, absolutely, consider this theft of the highest order; in the same sense, the ‘system’ which would take away a man’s property for eminent domain, or any other reason is, without equivocation, theft. The early fathers answered the King with a revolution because they were willing to die for an idea, an idea which said that the individual was more powerful than even a king when it came to his personal property.

In today’s world, in this modern America, the shadows of despotism have reached deeply. The individual has been replaced by the corporate unit, by the mass of complacency. FLS.


30 Keith, Sir Arthur – New Theory of Human Evolution – Philological Library, 1941, pg. 348.
31 Spengler, Oswald – Decline of the West – Helmet Werner, Abridged, Trans. Charles Francis Atkinson pg. 174-75, 1962.
f Euphemisms, such as ‘fatherland’, denote ideas that are not fashionable in polite American society these days. Father would, of necessity, denote a ‘specific’ meaning as seen by those in power, who wish to ‘control’ these deep seated emotional ties; in its place, various phrases have been inculcated to replace it; the concept of ‘homeland’ as intended by this work, is susceptible to any misdirection as any other word we would choose. In today’s environment, such words as these have been dusted off, re-packaged, and sold to the mass as fatherland and homeland; a cookie cutter look-alike to those who obey the new masters. They follow a new Pax Romana – the great Idea – an idea, which, paradoxically, has been designed to appeal to every tribe, ethnicity, and corporate unit – at least a part of each.

The common man, that man, precisely, who represents the strength or weakness of a Nation, is not a part of this modern homeland, he sees the world through the eyes of his past – his grandfather, father, or township – in this vein, if asked, this thought would, perforce, be at odds with the ruling masters of today. His homeland is his family, his tribe, and his race.

Of course, this speaks for those of Western stock. In wartime, as we see coming, a portion of each culture will initially sign on; the true test is the stamina of the long term, and how long will this initial fervor last; for all foreign entanglements will push the populace to a dividing point. Nationalism is concerned with home affairs, not extra-national ones. FLS



[Excerpt Rise of The West - pgs. 116-120 : https://www.createspace.com/3338084]

A Tale of Two Cities

White Nationalism:
To Protect the Tribe



A Tale of Two Cities…it was the best of times, it was the worst of times; it was the time which tried men’s souls; it was a time in which the dead began to live; it is a time for then and now; and both cities face the same future, in these troubled and perilous times.

For the past twenty-five years, the evolutionary manifestations of ‘white culture’, ‘white hegemony’, ‘white leadership’ and ‘white destiny’ has taken many twists and turns; it has been called by many names and metaphors but, ultimately, for our generation and beyond, it is commonly referred to as White Nationalism the world over.

Recently, our Brothers in the land of White Cliffs, rivers, and a thousand years of ‘kelto-nordic’ influence and civilization has, like all our related, kindred peoples, come under unrelenting attack upon their way of Life. The distinction, however, between the kinsmen of the Isles, and ourselves, is simply one of region, and the evolutionary nuances of language and unique circumstances requisite to each kindred peoples. We share, ultimately, more than our share of simple similitude's. This, as well, brings us to an interesting appraisal, or in this case, a reappraisal of the ‘relationship’ between elements of our Western family, a family which, by definition and relationship, share the same destiny, if not simply the antecedent duty and obligation we are bound by, to sustain our blood and bone, without which, neither of our extended ‘tribes’, would long survive.

Tribalism, as a construct, as a mechanism of distinction, as a physical anthropological marker has, in the past, marked us as a unique and special deviation in the species, embodied in our monuments, writing, and communications; it has marked our hegemony, our weapons of war, and our modes of peace and civility. It served our People’s needs. It was part of a cycle, a momentum which, ultimately, created and sustained a Culture evolving, then again, into more practical, albeit conditional cycles, of political manifestation and thought.

With changes in demographics, sustained with a healthy fecund rate, the size and complexity of our societies grew exponentially, and with this came the human condition of Identity, of nationhood. Nationalism, as a construct, was inextricably bound with blood and bone; it marked our boundaries to the ‘outsider’, and maintained a close working relationship with our fellow ‘tribesmen’ now, acclaimed as Citizen. Our technics, that which embodied our physical manifestations like architecture, art, mechanics, and agriculture were, as now, elements of our type, our blood and bone. The markers of these related people’s remain, fixed, and can still be seen today, by our similar motifs, flags, root languages, and ways of war; they are markers which, and forever, mark us as brothers, siblings in body and spirit, related to the same ‘tribe’.

Now, in an age of darkness, of a lack of balance, a loss of identity, comes a momentous time, a time in which this far-flung family, removed by distance and circumstance, shared the same and irrevocable fate: We are dispossessed. We are invaded and, let it be admitted, a conquered people. No matter the place, or government; no matter the language or individual motif by which we are known, we share the same dispossession.

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