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Francis Parker Yockey: The Destiny of America


Over the past year I’ve invested many hours reading and talking about Yockey, especially what he had to say about liberalism and race in Imperium, his magnum opus. I dove into the effort with the expectation of finding important insights. Long story short, I didn’t. Not to say it is a waste of time to read Yockey, but there are other authors a White man can and should read whose work in more concise and relevant. For instance, I would recommend any of Kevin MacDonald’s work before Imperium. Even better, read Revilo Oliver’s short book The Jewish Strategy.

In my opinion the flaw with the view of liberalism Yockey laid out in Imperium is that he largely ignored jewish influence on European thinking and history. Most every White historian and philosopher has. Most still do. They either ignore the jews, or regard them as fellow Europeans. In fact, this is proving to be a fatal mistake.

Whites did not stumble accidentally into the ideas of liberalism. Whites have long been infiltrated, manipulated and exploited by jews, who have all along been more fully conscious of themselves as a collective, distinct from and in fact hostile to Whites. Jews have directed the course of history, and their own destiny, exactly because they have organized and conspired to do that – to the long-term benefit of themselves and the detriment of Whites.

Though jew rule still isn’t overtly acknowledged as such, it is clear enough that the jews rode the values of liberalism – freedom, equality, tolerance – straight to the top. At this point in history it is jews who command the levers of financial, social and political power. Jews rule mainly in mind rather than body, by literally defining the very morals and terms by which the governing bodies of nearly the entire globe operate.

In this short essay titled The Destiny of America, published several years after Imperium, we can see that Yockey knew quite a bit about the difference between Whites and jews. I think it’s worth reading because in the sixty years since Yockey wrote, what he describes as the destiny of America has become the destiny of the world.

The version I’ll read is from archive.org, which carries this introduction:

The Destiny of America is a short essay by Francis Parker Yockey in which he discusses the American history and spirit, the Jewish history and spirit, and how Jews have manipulated Americans and took power over America. It is possible that this essay, as professor Revilo Oliver suggests, is an extract from the manuscript of The American Destiny, a book which Yockey wrote but was never published because the manuscript was taken and destroyed by authorities after Yockey’s arrest.

Though Yockey understood the jews as alien he still accepted the jewish narrative portraying them as historically persecuted and powerless. He misunderstood jewish parasitism and aggression as relatively recent and opportunistic behavior, as “revenge” for their “persecution”. As usual, Yockey is quite disdainful of White “liberals”, referring to them here as “sub-Americans with defective instincts”, essentially as useful idiots for the ruling jews. This is a strong distinction from Imperium, where Yockey presented European “liberals” as rational masterminds irrationally undoing themselves.

Yockey on Culture and Race – Part 11


“Whenever I hear the word ‘culture’ I reach for my gun.” is the transliteration to English of a phrase used by Hanns Johst, a German playwright and SS officer. The more direct translation from German would be, “When I hear culture…I unlock my Browning.”

The meaning is clear enough from the context in which the phrase is used – an angry reaction to the perception of a swindle, a fraud, especially when perpetrated by deceitful use of words or concepts.

When I read Yockey’s thoughts on culture and race…I reach for my gun.

Picking up in Imperium, page 281, in the section titled “Race, People, Nation, State”:

From this point the fundamental misunderstanding of the 19th century materialistic interpretation of race appears clear and distinct:


Race is not group anatomy;

Race is not independent of the soil;

Race is not independent of Spirit and History;

Races are not classifiable, except on an arbitrary basis;

Race is not a rigid, permanent, collective characterization of human beings, which remains always the same throughout history.

The 20th century outlook, based on facts, and not on the preconceptions of physics and mechanics, sees Race as fluid, gliding with History over the fixed skeletal form determined by the soil. Just as History comes and goes, so does Race with it, bound in a symbiosis of happening. The peasants now tilling the soil near Persepolis are of the same race as those who planted or roamed there a thousand years before Darius, regardless of what they were called then, or what they are called now, and in the time between, a High Culture fulfilled itself in this area, creating races now gone for ever.

This last error — the confusing of names with unities of history or race — was one of the most destructive made by 19th century materialism.

Yockey makes a combination of fallacious, misleading and simply wrong assertions here, most of which we have previously addressed.

Race is only partly anatomical, there are characteristic mental/personality traits as well. Race is only weakly influenced by “soil”, usually over the course of many generations. “Chinatown” is a one word argument for that. As with species, race is classifiable on an objective basis. Racial characteristics cluster at a range of scales, especially when correlations between traits are considered. Contrary to Yockey, it is not science or rationalism which promotes the false notion that race (or species) are rigid and permanent. This is more properly attributed to dogmatic religious beliefs such as creationism.

If the present-day inhabitants of Greece have the same collective name that the population of the same area had in Aristotle’s time, is anyone deceived into thinking that there is historical continuity? Or racial continuity?

Yes, just about everyone is deceived by name games.

As far as the Race-History symbiosis is concerned, names are accidental. They do not indicate any sort of inward continuity by themselves. The same is true of language.

Once the idea is grasped that what we call history really means High History, that this is the history of High Cultures, and that these High Cultures are organic unities expressing their inner possibilities in the profuse forms of thought and happening which lie before us, a deep understanding follows of the way in which History uses whatever human material lies to hand for its fulfillment. It puts its impress on this material by creating historical units out of groups hitherto often very


[d]iverse biologically.

We see just how lopsided in favor of Amorphous Abstractions and against “human material” Yockey was, imagining more substance and agency in the former than the latter.

We have seen that Race influences History as well as the converse. We come to the hierarchy of races.

The materialists could, of course, not succeed with all their attempts to make an anatomical classification of races. But races can be classified according to functional abilities, starting from any given function whatever. Thus a hierarchy of races can be based on physical strength, and there is little doubt that the Negro would stand at the top of such a hierarchy. There would however be no point in such a hierarchy, because physical strength is not the essence of human nature in general, and even less of Culture-man in particular.

For some insight on Yockey’s attitude toward the negro consider this bit of biographical information from Alex Kurtagic’s Remembering Francis Parker Yockey 18 September 1917 – 16 June 1960):

In 1935 he was involved in a car accident, which led to his being assaulted by several Afro-Americans and losing his front teeth. According to a local newspaper, he was hospitalised, but released the following day. The incident shaped his racial views thereafter.

Continuing with Imperium, page 285:

The fundamental impulse of human nature — above the instincts toward self-preservation and sex, which man shares with other Life-forms — is the will-to-power. Very seldom is there any struggle for existence among men. Such struggles as do occur are nearly always for control, for power. These take place within couples and families, clans, tribes, and among peoples, nations, States. Therefore the basing of a hierarchy of races on strength of will-to-power has a relation to historical realities.

When I hear human nature…I reach for my gun. Yockey himself had earlier warned against this idea. At page 202, just before the section we discussed in Yockey on Liberalism – Part 2 he writes:

The name “humanity” became thus a polemical word — it described everyone except the enemy.

. . .

But yet the word humanity excludes no one, semantically speaking. The enemy is also human. Therefore humanity can have no enemy, and the “one State” liberals and the “humanity” intellectuals were involved in the very sort of thing they wished to abolish — politics and war. “Humanity” was not a peace word, but a war slogan.

We come to the fundamental disjunction between political thinking and mere thinking about politics. All intellectualistic thinking about politics posits a certain great non-existent characteristic of human nature.


The Two Political Anthropologies

The touchstone of any political theory whatever is its attitude to the fundamental ethical quality of human nature. From this standpoint there are only two kinds: those which posit a “naturally good” human nature, and those which see human nature as it is on the other hand.

When I hear the word will-to-power…I reach for my gun. The positing of certain great non-existent characteristic of human nature – like will-to-power – is typical of the philosophizing I’ve encountered since digging into Yockey.

Will to power:

The will to power (German: der Wille zur Macht) is a prominent concept in the philosophy of Friedrich Nietzsche. The will to power describes what Friedrich Nietzsche may have believed to be [[[the main driving force in humans: achievement, ambition, the striving to reach the highest possible position in life]]]; these are all manifestations of the will to power. However, the will to power was never systematically defined, and its interpretation has been open to debate.

Having derived the “will to power” from three anti-Darwin evolutionists, as well as Dumont, it seems appropriate that he should use his “will to power” as an anti-Darwinian explanation of evolution. He expresses a number of times[21] the idea that adaptation and the struggle to survive is a secondary drive in the evolution of animals, behind the desire to expand one’s power—the will to power.

Back to Imperium again, where Yockey explicitly identifies the men behind the “19th century materialism” he condemns:

Such a hierarchy can have, of course, no eternal validity. Thus the school of Gobineau, Chamberlain, Osborn and Grant was on the same tangent as the materialists who announced that there is no such thing as Race, because they could not discover it with their methods. The mistake of the former was to assume the permanence — backwards and forwards — of races existing in their time. They were treating races as building-blocks, original material, and ignoring the connections of Race and History, Race and Spirit, Race and Destiny. But at least


they recognized the existing racial realities of their time, their sole mistake consisting in regarding these realities as rigid, existing rather than becoming. There was also in their approach a remnant of genealogical thinking, but this sort of thinking is intellectual and not historical, for History uses the human material at hand without questioning its antecedents, and in the process of using it, this human material is placed in relation to the vast, mystical force of Destiny. This remainder of genealogical thinking tended to create divisions in thought between Culture-peoples corresponding to no divisions in actuality. The further materialistic tendency developed to extend the principles of heredity which Mendel had worked out for certain plants to the subject of human Race. Such a tendency was doomed to be fruitless, and after almost a century of barren results, it must be abandoned in favor of the 20th century outlook which approaches History and its materials in the historical spirit and not in the scientific spirit of mechanics or geology.

Nevertheless the school of Gobineau at least started from a fact, and this brings it much closer to Reality than the learned fools who looked up from their rulers and charts to announce the demise of Race.

Yockey wasn’t ignorant. He was an intelligent and knowledgable man who rejected the material, biological reality of race. In making his argument he went beyond simple denial. He explicitly named the most prominent advocates of race science and he misrepresented their arguments. Yockey distorted the truth. He claimed the racialists had produced no results. He strawmanned their premise as “permanence” and their interests as purely materialist.

Yockey was the one “on the same tangent”, or to be more blunt, on the same side as the prototypical anti-“racists”. Like the anti-“racists” Yockey opposed the scientific understanding of race rooted in genealogy, in biology. He used the same fraudulent style of argument they did, posturing as if he were advocating facts and reality even as he was actually contradicting them.

As much as Yockey talked about spirit, he failed to note the quintessentially European spirit, the objective, inquisitive, rational and honest Aryan nature which inspired the racialists he named. He also failed to recognize the deceptive spirit of their antagonists, the very jewish nature of the anti-“racist” Boasian cultural anthropologists he did not bother to name. He exaggerated and thus distorted the anti-“racist” argument too, giving the false impression that his ideas and arguments about race were distinct from theirs. But they were in fact very similar.

Like the Boasian anti-“racists”, Yockey did not assert that race does not exist. They undermined race by redefining it and attacking it’s significance. They argued that science had shown race is arbitrary, impermanent, not deeply rooted in biology, when in fact science was (and still is) increasingly revealing exactly the opposite. They argued the primacy of culture. They asserted that race is a product of culture, a mere “social construct”.

Yockey was not simply wrong about race. He was profoundly, fundamentally wrong. He argued against a biological understanding of race in the same way and to the same end as the jews, a racial group which is biologically distinct from and implacably hostile toward Whites/Europeans/Aryans, and whose parasitic interests are served by such obfuscation and disguise.

Though the work of the racialists Yockey disparaged pre-dated his by up to a hundred years, their understanding of race was closer to the truth, more in touch with fact and reality than his.

Arthur de Gobineau is best known for his book The Inequality of Human Races, published in 1853. On page 121 Gobineau directly contradicts of Yockey’s assertions about the influence of soil on race:

After the Arabs, I will mention the Jews, who are still more remarkable in this connexion, as they have settled in lands with very different climates from that of Palestine, and have given up their ancient mode of life. The Jewish type has, however, remained much the same ; the modifications it has undergone are of no importance and have never been enough, in any country or latitude, to change the general character of the race.

Houston Stewart Chamberlain is best known for his book Foundations of the Nineteenth Century. Here is Chamberlain’s view on the “permanence” of race:

The Aryan, or ‘noble’ race was always in the process of creation as superior peoples supplanted inferior ones in evolutionary struggles for survival.


Adolf Hitler was an avid student of his “Foundations”, and praised him as “The Prophet of the Third Reich”

Henry Fairfield Osborn, Jr. was a prominent paleontologist, eugenicist and “distinguished Aryan enthusiast”. He was a conservationist, longtime president of the New York Zoological Society, and son of Henry Fairfield Osborn, who was a geologist, paleontologist, and eugenist, and the president of the American Museum of Natural History.

And finally, Madison Grant:

is most famously the author of the popular book The Passing of the Great Race in 1916, an elaborate work of racial hygiene detailing the “racial history” of Europe.

Grant’s work was embraced by proponents of the National Socialist movement in Germany; Passing was the first non-German book ordered to be reprinted by the NSDAP when it took power, and Adolf Hitler wrote to Grant that, “The book is my Bible”.

Yockey has long passed as an eccentric type of spiritualist-racialist, a sympathizer and apologist for national socialism. Yet he opposed and argued deceptively against fact, against reality, against the very understanding of race which underpinned national socialism. In this respect, Yockey was in fact a charlatan.

Yockey on Culture and Race – Part 10


Continuing with Imperium, in the section titled “Race, People, Nation, State”, page 274:

The materialistic race-thinking of the 19th century had particularly heavy consequences for Europe when it was coupled with one of the early 20th century movements of Resurgence of Authority.

Any excrescence of theoretical equipment on a political movement is a luxury, and the Europe of 1933-2000 can afford none such. Europe has paid dearly for this Romantic concern with old-fashioned racial theories, and they must be destroyed.

Yockey blamed “materialistic race-thinking” for the “heavy consequences” of the war. Just as the jews did at the time. And since the war their narrative has become the dominant narrative: nationalists and racists are the cause of war and suffering, not the jews, who paint themselves as powerless “scapegoats” but who are in fact powerful enough to shift and assign blame to others.

Race has two meanings, which will be taken in order, and then their relative importance in an Age of Absolute Politics will be shown. The first meaning is an objective one, the second subjective.

The succession of human generations, related by blood, have the clear tendency to remain fixed in a landscape. Nomadic tribes wander within larger, but equally definite, bounds. Within this landscape the forms of plant and animal life have local characteristics, different from transplantations of the same strains and stocks in other landscapes.

The anthropological studies of the 19th centuries uncovered a mathematically presentable fact which affords a good starting-point to show the influence of the soil. It was discovered that for any given inhabited area of the world there was an average


cephalic index of the population. More important, it was learned, through measurements on immigrants to America from every part of Europe, and then on their children born in America, that this cephalic index adheres to the soil, and immediately makes itself manifest in the new generation. Thus long-headed Jews from Sicily, and short-headed ones from Germany, produced offspring with the same average head measurement, the specifically American one. Bodily size and span of growth were two other characteristics in which all types whatever in America, Indians, Negroes, white men, were found to have the same average, regardless of average size and growth-span of the countries or stocks from which they came.

What Yockey accepted and presented as “mathematically presentable fact” was in fact pseudo-scientific fraud perpetrated by an anti-“racist” jew. See Race and Fraud: Franz Boas.

From these and other facts, both comparatively new and of ancient observation, it is apparent that the landscape exerts an influence on the human stocks within its bounds as well as on the plant and animal life. The technic of this influence is beyond our ken. The source of it we do know.

Beyond Yockey’s ken. As we saw in Part 4 and Part 5, Yockey refused to accept the idea that “the landscape exerts an influence on the human stocks” when it was described as Darwinism, the technic being gradual adaptation via natural selection. But oddly enough here we see he accepted and promoted the false claims Boasians made that physical attributes can change “immediately”.

Page 276:

Race in a man is the plane of his being which stands in relationship to plant and animal life, and beyond them, to the great macrocosmic rhythms. It is, so to speak, the part of Man that is generalized into, absorbed into the All, rather than his soul, which defines his species, and sets him off from all other forms of existence.

Life manifests itself in the four forms: Plant, Animal, Man, High Culture. Distinct though each is, yet it is related to all the others. The animals, subject as they are to the soil, retain thus in their being a plane of plantlike existence. Race is the expression of the plant-like and also of the animal-like in Man. The High Culture, by being fixed for its duration to a landscape, retains also a connection with the plant world, no matter how defiant and free-moving are its proud creations. Its high politics and great wars are an expression of the animal and human in its nature.

As discussed in Part 6, we can see evolution dividing the living from the non-living, with consciousness being what separates humans from animals. Furthermore, that the highest form of conscious is self-awareness, a collective consciousness and teleological concern.

Some of the totality of human characteristics are soil-determined, others are stock-determined. Pigmentation is one of the latter, and survives transplantation to other areas. It is not possible to list all of even the physical characteristics according to such a scheme, for the data has not been gathered. But even so, it would not matter to our purpose, for the most important element also in the objective meaning of race is the spiritual.

No. Biology is most important. Both physical and mental characteristics are heritable. Beyond that, you can change your memes, but you cannot change your genes.

On page 277 Yockey touches on the a common theme of anti-“racism”, the species/categorization problem. See Race and Genetics – Part 2.

To what race does a man belong? We know at first glance, but exactly what sign tells us this cannot be materially explained. It is accessible only to the feelings, the instincts, and does not yield itself to the scale and balance of physical science.

We have seen that race is connected with landscape and with stock. Its outer manifestation is a certain, typical expression, a play of features, a cast of countenance. There are no rigid physical indicia of this expression, but this does not affect its existence, but solely the method of understanding it. Within wide limits, a primitive population in a landscape has a similar look. But closer scrutiny will be able to find local refinements, and these again will branch down into tribes, clans, families, and finally individuals. Race, in the objective sense, is the spirituo-biological community of a group.

Thus races cannot be classified, other than arbitrarily. The materialistic 19th century produced several classifications of this arbitrary kind. The only characteristics used were, of course, purely material ones. Thus, skull-form, was the basis of one, hair and speech type of another, nose-shape and pigmentation of another. This was at best mere group anatomy, but did not approach race.

This “mere group anatomy” is a strawman.

Anatomical attributes are merely the most visible and tangible, thus most amenable to measurement and statistical analysis. Race scientists were also well aware that personality traits differed by race. See, for example, Race and Genetics – Part 4 and Part 5.

Yockey demonstrated his own awareness of the many more or less subtle physical attributes of race:

We have seen that race, objectively used, describes a relationship between a population and a landscape, and is essentially an expression of cosmic beat. Its prime visible manifestation is the look, but this invisible reality expresses itself in other ways. To the Chinese, for instance, smell is a hall-mark of race. Certainly audible things, speech, song, laughter, also have racial significance. Susceptibility to disease is another racially- differentiated phenomenon. The Japanese, Americans, and Negroes have three different degrees of resistance to tuberculosis. American medical statistics show that Jews have more nervous disease, more diabetes, and less tuberculosis than the Americans, and that in fact the incidence of any one disease shows a different figure for the Jews. Gesture, gait, dress, are not without racial significance.

But the face is the great visible sign of race. We do not


know what it is that conveys race in the physiognomy, and attempts to reach it by statistics and measurements must fail. This fact has caused Liberals and other materialists to deny that race exists. This incredible doctrine came from America, which is veritably a large-scale racial laboratory. This doctrine really only amounts to a confession of total inability of Rationalism and scientific method to understand Race or subject it to order of the type of the physical sciences, and this inability was known before by those who have clung to facts and resisted anti-factual theories.

But he was very wrong about race denial. It came from jews like Franz Boas and Ashley Montagu, and their useful idiot goyim. Not “America”. It was the fraudulent pseudo-science of jews which politicized and ultimately derailed true race science – the use of rationalism and scientific method to understand race.

Though Yockey saw the anti-“racial” degeneracy of the “Hollywood type”, he failed once again to note its jewish origins:

This instinct for racial beauty, needless to say, has no connection with the decadent erotic-cults of the Hollywood type. Such ideals are purely individual-intellectual,


and have no connection with Race. Race, being an expression of the cosmic, is informed throughout with the urge to continuity, and a racially ideal woman is always thought of, quite unconsciously, as the potential mother of strong sons. The racially ideal man is the master who will enrich the life of the woman who secures him as the father of her children. The degenerate eroticism of the Hollywood type is anti-racial: its root-idea is not Life- continuity, but pleasure, with the woman as the object of pleasure, and the man as the slave of this object.

Here’s how he related his notion of spiritual race to the jews:

This brings us to the most important phase of the objective meaning of Race in this age: History narrows or widens the limits of race-determinacy. The way this is done is through the spiritual element in Race. Thus a group with spiritual and historical community tends to acquire also a racial aspect. The community of which its higher nature partakes is transmitted downward to the lower, cosmic part of the human nature. Thus in Western history the early nobility tended to constitute itself


as a race to complement its unity on the spiritual side. The extent to which this proceeded is still apparent wherever historical continuity of the early nobility has been maintained to the present day. An important example of this is the creation of the Jewish race that we now know in the millennium of ghetto-existence in Europe. Leaving to one side for the moment the different world-outlook and culture of the Jew, this sharing by a group, whatever the basis of its original formation as such, of a common fate for centuries will hammer it into a race as well as a spiritual-historical unit.

Race influences History by supplying its material, its treasures of blood, honor, and strong instincts. History in turn influences Race by giving to units of high history a racial stamp as well as their spiritual one.

Revilo Oliver was referring to this passage when he wrote:

When Yockey concluded that the Jewish “race” (in his non-biological sense of the word) was formed by the ghettoes of Mediaeval Europe, he probably did not know that the historical record extends over twenty-five centuries. There is no reason to suppose that the Jews who migrated to the Mediaeval cities and established their ghettoes aroused more resentment among the Christian populations than the Jews who settled on an island in the Nile near the First Cataract aroused among the native Egyptian population in the fifth century B.C.

To be fair, Yockey did seem to understand that the jews originated outside of Europe and long before the middle ages. On page 169 of Imperium he wrote:

The most tragic example of Culture-parasitism for the West has been the presence of a part of a nation from the Arabian Culture scattered through the entire body of the West. We have already seen the entirely different content of the nation-idea in that other Culture — nations there were State, Church, and People all in one. The idea of a territorial home was unknown. Home was wherever the believers were. Belonger and believer were interchangeable ideas. This Culture had attained to its Late Civilization phase while our Gothic West was barely emerging from the primitive.

Yockey on Culture and Race – Part 9


Recalling Yockey’s observation, previously discussed in Part 4:

The proud Civilization which in 1900 was master of 18/2Oths of the earth’s surface, arrived at the point in 1945, after the suicidal Second World War, where it controlled no part whatever of the earth.

In Yockey’s view this “crisis of the Western Civilization” was caused by the conflict between “the 19th century outlook” and “the 20th century outlook”.

As I have tried to point out throughout this series focused on Yockey, the real cause of the crisis has been the jews, who all along have been perfectly conscious of their own separate identity and interests as a people, not as some amorphous Capitalized Idea. Though jews had possessed considerable political power at various times and places previously, their struggle to take direct control over “the Western civilization” in its entirety became overt during the 19th century. Until the mid 20th century their ambition was overtly resisted. Since then jewish rule has not been challenged or even seriously questioned. It is taboo to even speak of it.

War Looms – RPO on FPY is an addendum to this examination of Yockey. I’d like to reiterate and call attention to a few of the points Revilo Oliver made:

… if there is a dominant characteristic of our civilization, it is the capacity (in good minds) for rigorously objective observation of nature and strictly rational inferences and deductions therefrom–the mentality that has made possible our science and technology.

… If we look for this rational view of the world in other civilizations, we find no trace of it

This characteristic rationalism is what Yockey actually misidentified as the problem.

Oliver on Yockey and Spengler’s misunderstanding of race:

This attempt to minimize the biological nature of men is paradoxical in writers who not only recognize that the greater part of human conduct is determined by instincts and tropisms that are largely subconscious, but so restrict the function of reason as to make it virtually without effect on the course of history. We are told–and the proposition is illustrated by examples drawn from the history of our race–that great men, who determine events rather than chatter or write about them, have a ‘tact’ or instinct that enables them to make correct decisions with so little reliance on their rational powers that they may not know why they took the action that made them victorious or successful in a given undertaking. Their strength comes, not from superior powers of cognition and cogitation, but from a faith in their own destiny. The psychological problem cannot be analyzed here, (28) but if we accept the claim that even the greatest men are basically irrational, we thereby attribute to heredity an absolute power over human conduct, of which it becomes the sole determinant, since it is beyond question that in all mammals, including men, instincts are innate and genetically transmitted. The logical conclusion to be drawn from Spengler’s psychology, therefore, is that biological race is supremely important. Granting that “the race one feels in oneself” is what counts, what one feels (as distinct from what one may simulate) is genetically determined.

In sum, the argument that great men are great because they are driven by irrational instincts, which are heritable, is an argument for importance of biological race.

On Spengler’s total misunderstanding and Yockey’s shallow understanding of the jews:

Spengler asked his readers to believe that the Jews are a dwindling and disintegrating people, a negligible force in world politics and the struggle for power. I have always thought the Jews’ aspersions of Spengler’s memory a good example of their habitual ingratitude toward their most effective apologists.

Yockey, educated by events that Spengler did not live to see [WWII, Nuremberg trials], regards the Jews as the dominant force in the world of 1952. He has very little to say, however, about their unvarying activity through all the centuries since they first appear in history, and he focuses his attention entirely on the present.

We touched on an example of Yockey’s blindness to jewish influence in the 19th century the last time, in Part 8:

From Cromwell to Joseph Chamberlain — the beginning and the end of that high political tradition which built the great British Empire, which at its highest point exerted its control over 17/20th of the surface of this earth — England was the example of the possibility of tradition in politics as well as in philosophy, music, and the arts of form.

A pair of articles by Andrew Joyce outlines the increasing influence jews had over this empire. Free to Cheat: “Jewish Emancipation” and the Anglo-Jewish Cousinhood, Part 1:

We should first bring the Anglo-Jewish elite, referred to by Macaulay, into sharper focus. From the early 19th century until the First World War, English Jewry was ruled by a tightly connected oligarchy. Daniel Gutwein states that this Anglo-Jewish elite comprised some twenty inter-related Ashkenazi and Sephardic families including the houses of Goldsmith, Montagu, Nathan, Cohen, Isaacs, Abrahams, Samuel, and Montefiore.[14] At its head “stood the House of Rothschild.”[15] This network of families had an “exceptionally high degree of consanguinity,” leading to it being termed “The Cousinhood,” and among them “conversion and intermarriage [with non-Jews] was rare.”[16]

By the mid-1830s, English Jews led by the Cousinhood began to press for the removal of Christian oaths in Parliament and this for their ability to enter the legislature.

In 1858 a “damp jew”, Benjamin Disraeli, became leader of the House of Commons and removed its “Christian oath” restriction. By 1874 Disraeli was prime minister.

Free to Cheat: “Jewish Emancipation” and the Anglo-Jewish Cousinhood, Part 2:

By 1899, Britain found itself at war with the Boers of the Transvaal over the vague cause of securing political rights for foreign gold miners.[41] Because of the obvious shared ethnic heritage of the mine owners and the diplomats who trod the path to war, “the view that the war was a Jewish war was commonplace among its opponents.”[42]

This opinion was reinforced by the fact that one of the conflict’s earliest supporters was J.H. Hertz — Chief Rabbi in South Africa. Hertz would later be rewarded for beating the war drum with an appointment to no less a position than “Chief Rabbi of the British Empire.”[43] In February 1900, Members of Parliament were openly acknowledging the Jewish complexion of the hostilities, with John Burns emphatically declaring before a full House of Commons that “Wherever we examine, there is a financial Jew operating, directing and inspiring the agonies that have led to this war…the British army which used to be used for all good causes…has become the janissary of the Jews”[44] — a comment that rings true today as a description of the American armed forces as a tool of Israel and its powerful American lobby in the war in Iraq and the looming war with Iran.

The same year, the Trades Union Congress issued a statement that the war was being fought to “secure the gold fields of South Africa for cosmopolitan Jews who have no patriotism and no country.”

Here we see the flaw in Yockey’s historiography. The empire Yockey saw as an exemplar of “the Western Civilization” was actually a political organism which danced to the tune of a judaized elite. As Yockey described:

The Law of Sovereignty is the inner necessity of organic existence which places the decision in every important juncture with the organism, as opposed to allowing any group within to make the decision.

Returning to Adolf Hitler’s Mein Kampf (Murphy translation), Volume I – A Retrospect, Chapter 11: Nation and Race, page 240:

All the great civilizations of the past became decadent because the originally creative race died out, as a result of contamination of the blood.

The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved. But such a preservation goes hand-in-hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure.

He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist.

Hitler saw culture as an expression of a people. The inverse, which Hitler identified as the most profound cause of decline for a culture/civilization, is the belief Yockey espoused.

More from Hitler on culture and race:

It would be futile to attempt to discuss the question as to what race or races were the original standard-bearers of human culture and were thereby the real founders of all that we understand by the word humanity. It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost exclusively the product of the Aryan creative power. This very fact fully justifies the conclusion that it was the Aryan alone who founded a superior type of humanity; therefore he represents the architype of what we understand by the term: MAN. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

If we divide mankind into three categories–founders of culture, bearers of culture, and destroyers of culture–the Aryan alone can be considered as representing the first category. It was he who laid the groundwork and erected the walls of every great structure in human culture. Only the shape and colour of such structures are to be attributed to the individual characteristics of the various nations. It is the Aryan who has furnished the great building-stones and plans for the edifices of all human progress; only the way in which these plans have been executed is to be attributed to the qualities of each individual race.

Note the contrast with Yockey. Hitler clearly saw people, the Aryans, as founders and creators of culture, not as mere bearers of it. In the subsequent paragraphs he explains his understanding of how the Aryans conquered and subjugated other peoples, eventually mixed with them, and thus disappeared – true to the consensus on European racial history which had taken shape since at least the middle of the 19th century.

Returning to Imperium, from the section Yockey titled “Race, People, Nation, State”, page 273:

The 19th century concepts of race, people, nation, and State are exclusively of Rationalistic-Romantic provenance. They are the result of imposing a thought method adapted to material problems on to living things, and thus they are materialistic. Materialistic means shallow as applied to living things, for with all Life, the spirit is primary, and the material is the mere vehicle of spiritual expression. Since these 19th century concepts were rationalistic, they were basically unfactual, for Life is irrational, unamenable to inorganic logic and systematization. The Age upon which we are entering, and of which this is a formulation, is an Age of Politics, and hence an age of facts.

The broader subject is the adaptation, health and pathology of High Cultures. Their relationship to every type of human grouping is a prerequisite to examining the last problems of Cultural Vitalism. The nature of these groupings will therefore be looked at without preconceptions, with a view to reaching their deepest meanings, origin, life, and inter-connections.

Instead of confronting the facts about jews and race – that jews are racially distinct, possess their own identity and pursue their own agenda, have a long-established pattern of infiltrating, manipulating and exploiting hosts – Yockey denied these facts and instead imagined that the problem was Materialism and Rationalism (driven by unexplained forces toward unexplained ends for unexplained reasons).

Yockey on Culture and Race – Part 8


Concerning European heroes and the nature of their genius.

Imperium, from the section Yockey titled “Tradition and Genius”, page 262:

From Cromwell to Joseph Chamberlain — the beginning and the end of that high political tradition which built the great British Empire, which at its highest point exerted its control over 17/20th of the surface of this earth — England was the example of the possibility of tradition in politics as well as in philosophy, music, and the arts of form. How many men of political genius appeared in the Premiership during these centuries? Only the two Pitts. Nevertheless, England emerged from all the general wars of those centuries with increased power — Thirty Years War, 1618-1648, Spanish Succession War, 1702-1713, Austrian Succession Wars 1741-1763, Napoleonic Wars, 1800-1815, Wars of German Unification, 1863-1871. Only one serious blunder was made during these centuries, the loss of America, 1775-1783. The essence of this tradition was nothing other than applying only political thinking


to politics. Cromwell the theologian departed from this only occasionally, and more in words and expressions of sympathy than in actions. His successors in the tradition of Empire-building were not burdened with his heavy theological equipment, which they transformed into cant, a word translatable into no other European language. The technic of cant was what enabled English diplomacy to score continued successes in the world of facts, i.e., the world of violence, of cunning, of sin, while maintaining before itself the attitude of selfless morality. To enrich the country by new possession was thus “bringing civilization” to “backward” races. And so on, through the whole gamut of political tactics.

Yockey’s description of cant combines senses 2a and 4:

1 : affected singsong or whining speech

2 a : the private language of the underworld

b obsolete : the phraseology peculiar to a religious class or sect

c : jargon 2

3 : a set or stock phrase

4 : the expression or repetition of conventional or trite opinions or sentiments; especially : the insincere use of pious words

Cant may not have an equivalent in any other European language, but what Yockey called “the technic of cant” does have an equivalent in Hebrew. Hasbara is variously explained as “explaining”, “public relations”, “diplomacy”, and “propaganda”. It is a relatively new word for one aspect of a long-standing apologetic mechanism which is perfectly characteristic of the jews.

In light of tikkun olam – the blank check jews give themselves to “repair the world” and be “a light unto the nations” – it’s no coincidence that jew-backed British politicians from Cromwell on built an empire based on the “selfless morality” of “bringing civilization” to “backward” races.

Oliver Cromwell, “Lord Protector” of Britain between 1653 and 1658:

Cromwell is one of the most controversial figures in the history of the British Isles, considered a regicidal dictator by historians such as David Hume,[3] a military dictator by Winston Churchill,[4] but a hero of liberty by Thomas Carlyle and Samuel Rawson Gardiner, and a class revolutionary by Leon Trotsky.[5] In a 2002 BBC poll in Britain, Cromwell was selected as one of the ten greatest Britons of all time.[6] However, his measures against Catholics in Scotland and Ireland have been characterised as genocidal or near-genocidal,[7] and in Ireland his record is harshly criticised.[8]

Yockey’s favorable regard for Cromwell may have to do with his favorable regard for Carlyle, the Scottish philosopher he credited with trying to explain Prussianism (proto-National Socialism) to the English.

Though Yockey was either unaware of or discounted the fact, Cromwell discredited himself by officially opening Britain to the jews, literally selling out his “political organism”, the Britons:

As Lord Protector, Cromwell was aware of the Jewish community’s involvement in the economics of the Netherlands, now England’s leading commercial rival. It was this—allied to Cromwell’s tolerance of the right to private worship of those who fell outside evangelical Puritanism—that led to his encouraging Jews to return to England in 1657, over 350 years after their banishment by Edward I, in the hope that they would help speed up the recovery of the country after the disruption of the Civil Wars.

Unofficial recolonization by the jews pre-dated Cromwell. Even sources sympathetic to the jews, such as Cromwell and the Jews and Cromwell and the ‘readmission’ of the Jews to England, 1656, provide more insight into the influence jews had, which Yockey mistakenly attributed purely to British political “genius”. Just one bit from that latter link:

Since before 1640 there had been established in London a small colony of Sephardic Jews, marranos or crypto-Jews, passing as Spanish merchants. The leader of the London group was Antonio Fernandez Carvajal whose history began with his leaving Portugal, possibly for the Canaries; trading interests brought him to London where he settled in the 1630s. By 1643 he had a position of importance, with a house and warehouse in Leadenhall Street; he traded with his own ships to the East and West Indies, Brazil, and other remote regions; his agents operated in all the mercantile centres of Europe.

See also The Murder of Mary Phagan – Part 6, where we see that by 1733, only seven or so decades after Cromwell, the colony of jews in London had grown into an international hub, moving jews and “crypto-jews” in and out of colonies elsewhere.

The “position of importance” enjoyed by jews and crypto-jews in the “British Empire” is not generally acknowleged as such, but it is not invisible either. Concerning Joseph Chamberlain:

He was best known as the leading imperialist of the day in Britain, first in the radical wing of the Liberal party then in the Liberal Unionist faction of the Conservative Party. He was the chief advocate and supervisor of the Second Boer War (1899–1902)

About the Second Boer War:

The complex origins of the war resulted from more than a century of conflict between the Boers and the British Empire, but of particular immediate importance was the question as to which white nation would control and benefit most from the very lucrative Witwatersrand gold mines.

History of the Jews in South Africa:

Jews played a prominent role in the development of the diamond and gold fields

There were Jews among the directors of the Dutch East India Company, which for 150 years administered the colony at the Cape of Good Hope.

I didn’t dig very deep into the Pitts, the father and son Yockey identified as the only political geniuses between Cromwell and Chamberlain. I suppose the oddest thing about Yockey’s favor for them is that they were exponents of the kind of national rivalry and pre-20th century thinking he so disdained.

William Pitt, 1st Earl of Chatham (the elder):

Pitt is best known as the wartime political leader of Britain in the Seven Years’ War, especially for his single-minded devotion to victory over France, a victory which ultimately solidified Britain’s dominance over world affairs. He is also known for his popular appeal, his opposition to corruption in government, his support for the colonial position in the run-up to the American War of Independence, his advocacy of British greatness, expansionism and colonialism, and his antagonism toward Britain’s chief enemies and rivals for colonial power, Spain and France.

He displayed a commanding manner, brilliant rhetoric, and sharp debating skills that cleverly utilized broad literary and historical knowledge.

William Pitt the Younger

The younger Pitt’s prime ministerial tenure, which came during the reign of George III, was dominated by major events in Europe, including the French Revolution and the Napoleonic Wars.

Historian Charles Petrie concludes that he was one of the greatest prime ministers “if on no other ground than that he enabled the country to pass from the old order to the new without any violent upheaval”

Returning to Imperium, page 266:

The crass stupidity of Rationalism and Materialism was nowhere more perfectly in evidence than in its attempt to make the word genius into an intelligence term. Naive “tests” were even devised to detect the presence of “genius,” which could be shown by a number. In the Age of Materialism, there was no scruple about weighing and numbering the faculties of the Soul. The fact is that intelligence is the functional opposite of Genius. Intelligence is dissection, genius is creation; one is analysis, the other is synthesis; the first is directed toward the Part, the second toward the Whole. They are related as terrestrial and astral, counting and imagining.

Another example of Yockey’s Grand Dichotomizing. There is more to intelligence than a single dimensional IQ can fairly represent, but its various aspects are correlated and not as exclusive as Yockey contends. In addition to the distinction Yockey notes between dissecting analysts and creative synthesists, there is a distinction between analogizers and memorizers, or mappers and packers. Most thinkers avail themselves of some combination of these traits, though the various mixes may be more or less common.

Page 268:

What precisely are the qualities of Genius in politics, which constitute its maestria [Spanish: mastery, skill] and its inner imperative? First, vision. It sees the possibilities of the Future, and its mind is thereby freed from the trammels which hinder the average man in his thinking. To the prosaic mind, everything which is, represents the end of all development, the Future is to be a mere extension of the Past. Second, spiritual purity: the ordinary man is an eclectic; he carries in his head hundreds of contradictory ideas


and beliefs. Not so the creative man in politics: he thinks along one line, and one line only. This gives to his enemies the opportunity of convincing many that he is mentally ill, and they have never failed to do so, from Alexander to the Hero we have seen. But political Genius and its enemies pass into two different categories of History. His name is written in bronze letters as the symbol, meaning, apotheosis, and incarnation of the Spirit of his Age; his enemies turn out on this high plane to have been merely the material with which he hewed his deeds. Third, intensity: the voice of Genius commands; it is harsh, intolerant. It demands and impels upward. Genius is inseparable from the presence of a rushing inner chaos, the prerequisite of formative work. Under a Frederick, or a Charles XII, men will overcome tactical odds of 5-to-l, strategical odds of 30-to-l. But not under Laudon, or the Archduke Charles, or a Grant. These latter need crushing superiority to make up for their inner lack.

Fourth, the sense of a Mission. This vision, purity, and intensity are all brought into an ethical focus: the things which he sees are stamped with Necessity, and he must actualize them. This accounts for the powerfully dramatic influence of a political Genius upon the facts of History. His forceful mission compels everyone to orient himself to it. Everyone is either with him or against him. He becomes the center of the world.

Lastly, an Imponderable. Genius is Life at its highest human potential, and all Life is uncanny, irrational, mysterious. There is something about Genius that makes men rise spiritually. It is the Something that gave Napoleon victory on almost every field, that sat like an eagle on the shoulder of Moltke, as he worked quietly at his task of shaping the form of the 20th and 21st centuries. It may be merely the personality accompanying these extraordinary gifts. It may be a transcendental emanation from the higher organism — it is unknowable, but it is there.

Yockey dedicated Imperium “To the hero of the Second World War”, Adolf Hitler. Though he and his National Socialists confronted the jews and thus flushed them out, his name is not yet written in bronze letters because they prevailed. Europe’s geniuses and heroes cannot be properly judged without accounting for the jews.

Writing in 1924, some 25 years before Yockey, Hitler expressed his own thoughts on culture and race. The contrast is interesting. Hitler comes across as more in tune with reality, more enamored of his people than abstractions. Mein Kampf (Murphy translation), Volume I – A Retrospect, Chapter 11: Nation and Race, page 240:

All that we admire in the world to-day, its science, its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The maintenance of civilization is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave.

However great, for example, be the influence which the soil exerts on men, this influence will always vary according to the race in which it produces its effect. Dearth of soil may stimulate one race to the most strenuous efforts and highest achievement; while, for another race, the poverty of the soil may be the cause of misery and finally of undernourishment, with all its consequences. The internal characteristics of a people are always the causes which determine the nature of the effect that outer circumstances have on them. What reduces one race to starvation trains another race to harder work.

All the great civilizations of the past became decadent because the originally creative race died out, as a result of contamination of the blood.

That last sentence is the thesis of Arthur de Gobineau’s The Inequality of Human Races, published in 1854.