The Walls of Utopia
“Hope for the future has been transferred to the peoples of the developing countries, to disaffected national minorities, for example the blacks in the U.S.A….” -- Igor Shafarevich (1975)
Utopian visions of society existed in pre-Christian Europe (witness Plato’s Republic) but the virtual explosion of utopian literature did not occur until the Christian era in Europe. It was an easy leap, in the minds of the utopians, to go from a belief in the second coming of Christ that would usher in the end of history, to a belief in a paradise on earth that signified a new era of equality, liberty, and fraternity. The utopian schemes usually came from clergymen, and those that were actually instituted were maintained by violence and eventually suppressed by violence. The utopian “visionaries” were amazingly consistent in their insistence on the abolition of private property, the abolition of the family, the abolition of traditional Christianity, and the enforced equality of all mankind. In almost all of the utopian fantasies of the Christian era Christ was part of the utopia, but it was not an incarnate Christ who had a local habitation in the hearts of the European people. He was an abstract Christ who was invoked to give men like Thomas Muntzer permission to sleep with any woman past sixteen years of age or to bless the bloody rampages -- in the name of utopia, of course -- of men like Dolcino and Robespierre. The common theme was always a denial of the Christ of the Gospels in favor of a pantheistic figurehead Christ who gave his blessing to insane visions of an earthly paradise founded on sex and blood. In the modern, post-Christian era many of the utopian liberals dispense with Christ altogether, but there are still some who keep Christ somewhere in the background of their plans for heaven on earth.
The noble savage has always been a central figure in utopian literature. He was prominent enough in 18th century and 19th century utopian literature to invoke critical reactions from Samuel Johnson and Charles Dickens, but there is a big difference between the popularity of the negro in certain academic and clerical circles and the institutionalization of negro worship throughout the European world. That doubtful blessing did not occur until the latter half of the 20th century and the first eleven years of the 21st century. In fact we should probably change our dating system to acknowledge our new god. Under the new era, which began in 1965, 2011 A. D. becomes 46 A.N. (After the Negro), the Year of our New Lord.
It is depressing to read white nationalists literature from the 1970’s and the 1980’s, because their literature reads the same now as it did then: “White people are starting to wake up.” But they are not starting to wake up. What is the use of lying to ourselves?
The reason for the failure of the white nationalists, such as William Tyndale and Samuel Francis, to 'wake up' white people is similar to the reason a tree cannot be felled by merely chopping its limbs. You need to cut the tree down at its roots. And the root of negro worship is the utopian mindset of the European liberal. So long as the European views existence through a distorted utopian prism he will worship the negro and attack the four pillars of antique Europe: faith in Christ, the patriarchal family, private property, and a hierarchical, non-egalitarian society.
I remember seeing a Hercules movie starring Steve Reeves when I was young. At the beginning of the picture a beautiful maiden had lost control of the horses pulling her chariot and was about to plunge headlong over a cliff. Suddenly Hercules appears, tears a tree from out of the ground, and hurls it in front of the runaway chariot in time to stop the horses and the maiden from plunging over the cliff. That type of Herculean effort is needed from the antique European. Liberal, bloodless, utopianism has been planted in the soil of Europe. There needs to be an uprooting, because utopian ideals, when they become part of the fabric of a nation, kill the soul.
That the European people in mass have turned from Christ to a sci-fi world in which the black man is worshipped and adored is self-evident. The reason for the great apostasy is not self-evident. It involves a mystery, the mystery of iniquity. Why do some people fall in love with a vision of the true God and others fall in love with their satanic, abstracted, mind-forged gods? We seldom view intellectual dishonesty as a sin, but is it not the greatest of sins, having its origin in the pride of the intellect? Isn’t a utopian using his reason to create his own world separate from God’s world? And isn’t that the height of blasphemy?
In his notes in the margins of his copy of Shakespeare’s King Lear, Herman Melville made a comment next to an impassioned speech of Edmund, the evil, illegitimate son of Gloucester, that demonism often has an energy that mere virtue lacks. The poetic whaler was right. The vast majority of modern Europeans are not card-carrying members of an utopian organization, but they do not have a passionate faith in the non-utopian Man of Sorrows who stirred the hearts of their European forefathers. And in the absence of such a faith the grazers and the halfway-house Christians have been swept along on the current of the passionate faith of the utopian liberals. Rather than stand athwart the liberal current and try to stop it, the barely virtuous grazer and the merely virtuous halfway-house Christian swim with the worst who are full of passionate intensity.
The lack of passionate intensity is the most significant factor in the decline of the white European. The communist revolutionaries in Tsarist Russia did not try to get the Russian Everyman to convert to communism; they merely tried to weaken the Russian people’s passionate attachment to their Tsar by constantly pointing out just how far the Tsar’s regime fell short of utopia. It was the same in Louis XVI’s France. The radical utopians didn’t have to make a large number of converts to their cause; they just had to turn passion into tepid virtue. C. S. Lewis makes a profound point when he emphasizes in The Chronicles of Narnia that Aslan is not a tame lion. The lukewarm are grist for Satan’s mills.
When the utopian is out of power he tries to kill the passionate love a man has for race, family, and faith by pointing out the deficiencies of a man’s people, his family, and his faith. And when the utopian obtains power, he continues to attack the moral pillars of the older, non-utopian regimes in order to keep the passion levels of the grazers and the halfway-house Christians as low as possible. When egalitarian democracy produces a sexual and racial Babylon, the liberal keeps the placid, white people in the fold by pointing out the excesses of the European monarchs. When the new Babylonian churches preach a blended Christian faith, the liberals stifle all opposition by pointing out the racism of the antique Europeans, the religious wars of the antique Europeans, and the antique Europeans’ unscientific notions about the origins of man and the cause of lightning. The criticisms of old Europe and its inhabitants are unremitting. There is no evil, past or present, which is not attributed to the European people of the pre-modern era. And by and large the modern European has accepted that liberal condemnation and forfeited his right to be passionately opposed to anything that is detrimental to the European people. Do whites ever criticize black murderers without prefacing their criticism with a litany of all the truly “good black people” who are just too wonderful for words? Do they dutifully turn their faces away when whites in South Africa and Rhodesia are routinely murdered by state-sponsored terrorists? Of course they do. They do so because their Christ is a blended Christ subordinate to the black gods of utopia. When was the last time a white man refused to be understanding about the slaughter of his own people and the denigration of his white forefathers? Such an event, and it would indeed be an event, has not occurred in my lifetime.
It is the white man’s Christian conscience that has been used against him. In C. S. Lewis’s book Reflections on the Psalms he points out that the Jew looks on himself as a plaintiff in a court case in which he expects God to award him damages, while the Christian looks on himself as a defendant in a court case who is hoping for mercy from the judge. But the consciousness of our own shortcomings and our people’s shortcomings, when compared to God’s perfection, should not blind us to the infinite value of a civilization and the people of that civilization, who built a Europe consecrated to Him. The utopian liberals should not be allowed to continually attack white people and their Christian heritage. Who will stand up for antique Europe? I loved Burke’s feelings of horror at the lack of French cavaliers ready to rise and ride in defense of God and country: “I thought ten thousand swords must avenge even a look that threatened her with insult.”
There is only one sin in Liberaldom, and it is not any of the seven deadly sins, which are approved and lauded by liberals. The one sin is a white man’s love for his own people and His non-blended god. That love compels him to defy the idolatrous black gods which form the metaphysical basis of Liberaldom. The satanic intelligence behind the new utopia is correct. The white man who loves and hates with all his heart is his greatest foe. If the European ever comes to love his own again, the walls of utopia will come tumbling down. +