Friday, July 22, 2011

That Which We Hold Dear

And Memory, Use, and Love make live
Us and our fields alike—

--Rudyard Kipling

In Arthur Koestler’s autobiography he told of a woman who had spent years as a devoted communist and then one day became an ardent anti-communist. Koestler, now a former communist himself, asked her why she had left the Party. She replied, “One night I heard screams.” Of course there had been nights and nights of screams, but one night the screams of one tortured soul penetrated the soul of a communist who thought there was no such thing as a soul. Such conversions were rare, Koestler went on to say, but they did occur.

Because “one night I heard screams” conversions sometimes occur, we should never stop trying to report the atrocities of the black barbarians. There is always the chance that an atrocity story will penetrate the soul of a liberal and he will be converted, but we cannot make the reporting of atrocity stories our only hope. In the main, the liberals have formed a protective shell around their hearts that makes them immune to an appeal for charity and mercy. Augustine once said that there was one deathbed conversion in Scripture, lest you despair; but there was only one lest you presume. We cannot hope for the equivalent of mass deathbed conversions from liberals as a result of getting the information out about black atrocities. What can we hope for then, in lieu of the conversion of the liberals? We can hope and work for the destruction of Negro worshipping Liberaldom.

In a centralized state such as the United States only a small minority of people are really committed to the preservation of the state. The vast majority of people are merely grazers; they go along with the powers that be, but if a different group took over the grazers would go along with them. The late John Tyndale, a British Nationalist, was well aware of the grazers. He once wrote an article explaining that more often than not he found that the British grazers agreed with him on the necessity of a white Britain, but they wouldn’t support him because they feared the loss of their jobs and the stigma of “racist.” Seize electoral power, Tyndale argued, and the grazers would go along with the new powers that be, the BNP. I agree with Tyndale about the grazers, but I don’t think you can defeat democratic, utopian liberalism from within utopia. You must destroy utopia and rebuild Christian Europe.

Behind Negro worshipping diversity is the desire to eliminate all that elevates a man to a spiritual plane above the nature-worshipping societies of antiquity. And the return to nature, which results in the worship of the savage, occurred in the European world when religious faith became a philosophy. When a man looks at religious faith philosophically he has already started the divorce proceedings between his heart and his head that will lead to the betrayal of his God and his people. He is a man fit for treasons, stratagems, and spoils. Stanley Weyman, in his novel The Long Night, depicts a staunch and principled Switzer who betrays his people during their wars with Savoy because he succumbs to the philosophical temptation.

After all, a live dog is better than a dead lion – only you will not see it. We are ruled, the most of us, by our feelings, and die for our side without asking ourselves whether a single person would be a ducat the worse if the other side won. It is not philosophical, with another shrug. “That is all.”
Therein lies the key to the demise of the European. The devil bids us divorce ourselves from our people and our God in the name of a higher philosophical principle. In reality, an egotistical adherence to a “higher” philosophical principle, higher than “mere feelings,” leaves a man in a morally ambivalent state in which he can be easily manipulated by the devil.

This brings us to the necessity of concluding that the upholders of mere dialectic, whether they appear in this modern form or in another, are among the most subversive enemies of society and culture. They are attacking an ultimate source of cohesion in the interest of a doctrine which can issue only in nullity. It is no service to man to impugn his feeling about the world qua feeling. Feeling is the source of that healthful tension between man and what is – both objectively and subjectively. If man could be brought to believe that all feeling about the world is wrong, there would be nothing for him but collapse. -- Richard Weaver
The European has been brought to believe that all his feeling about the world is wrong, and he has indeed collapsed. The abstract philosophical poison, the European’s inheritance from Greece, killed the Roman Empire, and then in turn killed Christian Europe. It’s not hard to see why the Greek poison is so deadly, nor is it hard to see why men drink it so readily. The Greek philosophical poison consists of the “you shall be as God” liquid. If existence can be put in the silver rod of the philosopher, the philosopher can become God. It’s ironic that Plato, the most anti-European of the Greek philosophers, has been carried in the humanities curriculums of European universities for century after century. Plato’s cruel utopia, where the patriarchal family is outlawed, abortion is legal, and all ties of kith and kin are obliterated for the sake of the common good of an abstract humanity, was to become a shining light to anti-European intellectuals throughout the long history of Christian Europe.

Every utopia is antithetical to Christianity, even though many utopian schemes, in fact most utopian schemes, come from heretical Christians. Christianity celebrates the living God who saved individual human beings from sin and death. The utopian celebrates humanity in the abstract, which he plans to deliver from the pain of existence by virtue of the power of his mind. Such egomania always ends in oblivion, because individual human beings cannot live in the prison of the abstracted mind, abstracted from God and from man. The Roman Catholic priest, Jean Meslier, who rejected Christianity for his own abstract theology of utopia, at least had the decency to follow his abstract theory to its logical conclusion: After stating “I myself am not more than nothing…,” he committed suicide. The same fate has befallen the modern European people; believing they are nothing, a people without kith or kin, they are committing suicide.

All my life I’ve heard of the Greco-Roman heritage of Europe. And the unchallenged assumption is that the Greco-Roman heritage is good. But the type of heritage that liberals and conservatives are referring to, the Greek philosophical tradition and the Roman organization, have not been good for Europe. The discarded poetical heritage of Homer, Sophocles, and Virgil, the men who felt that there was a God beyond the gods, would have been a heritage for the Europeans to build upon, but it was not that heritage that became “our Greco-Roman heritage.”

Our Greco-Roman heritage is the heritage of the utopian Greek philosophers and the race-mixing Romans who put loyalty to the idea of Rome above loyalty to one’s blood. The startling fact that comes to the forefront when we look at the European’s history is that the classicists have always regarded the European as a barbarian because the European regarded the purity of his race as something sacred. I remember being shocked, because I had always been told the Europeans who invaded Rome were barbarians, when I first read about the real Europeans, such as Dietrich of Berne and Alaric the Goth, men of great heart and of a great civilization. They kept what was good in the Roman empire, the Christian faith, and discarded what was evil, the Roman policy of mongrelization in the name of Roman unity. It was the task of the European hero then, as it is his task now, to keep the Greco-Roman hell-hound at bay.

Right from the beginning then, there was a Greco-roman dagger aimed at the heart of European civilization. So long as the Europeans’ maintained their bloodlines, they were shielded from the Greco-Roman dagger. But when the shield of race was lowered the dagger of the Greek philosophic tradition and mongrelizing Rome was able to penetrate to the heart of the European civilization. In the purely material world a dagger to the heart is fatal, but in the real world, the world of the European fairy tales, a man and his people can survive a dagger to the heart; they can rise again, and ride triumphant over ruin and death.

Of course all talk of the European riding triumphant over anything is futile if he doesn’t recover his identity as a European. He is the Christ-bearer who preserved the faith by preserving the purity of his race. Whenever he wavered toward a Greco-Roman-philosophical utopia, his faith in the living God diminished. How could it be otherwise? Love, charity, and mercy stem from a living God, a God who is man and God; they cannot exist as philosophical abstractions or the “ethical ideals” of an organization dedicated to one-world, one-family, one-multicolored race.

The first European Christians viewed fidelity to their race as they viewed fidelity to their wife and fidelity to their God. The liberals accept that European vision of race and faith as the true Christianity, and then damn Christianity. The halfway-house Christians condemn the “racist” faith of the antique Europeans and point to a new Christianity where Christ appears, blesses Babylon, and then leaves the stage.

Can there be any faith in Christ outside the hearth fires of the condemned Europeans? The answer to that question is obvious to anyone who has a heart that still lives. The path through the European woods takes us to Him; the path through the new improved woods of the liberals leads to Babylon, and beyond that, hell. I have no desire to be wiser than my ancestors. They knew and loved God because of His divine humanity. They saw the human in the divine, because they were faithful to a particular race of people, not a philosophical utopia or a multi-racial organization. The European cottage in the woods, when inhabited by men and women of our own race, is infinitely more beautiful than the gaudy palaces of Babylon peopled by an indeterminate race of subhuman monstrosities. In the former dwelling we see the face of Christ reflected in his people; in the latter we see only darkness. We’ve truly lost our way if we prefer the Babylonian palace to the European cottage. +

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