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Age of Treason Radio

Yockey on Culture and Race – Part 3

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Feedback at the Daily Stormer:

Schlockey – This is mental masturbation. No solutions from this tanjewful.

Such thoughts have occurred to me and to a degree I concur. Philosophy is not my cup of tea. At times it seems to amount to name-checking and pretentious navel gazing. Analysis is reactionary, descriptive rather than proscriptive, more like a post-mortem or obituary than a manifesto. If nothing else however, Yockey provides a springboard for those who are curious to learn more about European history and the thoughts of prominent European thinkers.

In order to propose sensible solutions to a problem you must first identify and understand the problem. As I described when I started this discussion, the claim has been made that Yockey’s Imperium has done just that. I want to believe, but I am skeptical. I would like to understand Yockey’s understanding.

Unlike many other analysts, Yockey relatively clearly identifies the jews. He also quite correctly describes the jews and the nature of the jewish problem as parasitic. Unfortunately, as I begin to come to grips with in this installment, Yockey had an iconoclastic attitude about race. He regarded soul/spirit/culture above and before people/biology/genes/materialism.

I began this second series to focus on Yockey’s view of what he described as “vertical race”, which he associated with the 19th century and looked down upon, and “horizontal race”, which he associated with the 20th century and advocated in favor of. It occurs to me now however that he provides a worthwhile introduction and synopsis of his views in the very first pages of Imperium. At page 10 he describes the thesis of his book – problem and solution:

The great crisis of the West set in forcefully with the French Revolution and its consequent phenomena. Napoleon was the symbol of the transition of Culture into Civilization — Civilization, the life of the material, the external, of power, giant economies, armies, and fleets, of great numbers and colossal technics, over Culture, the inner life of religion, philosophy, arts, domination of the external life of politics and economics by strict form and symbolism, strict restraint of the beast-of-prey in man, feeling of cultural unity. It is the victory of Rationalism, Money and the great city over the traditions of religion and authority, of Intellect over Instinct.

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We had seen all this in the previous high cultures as they approached their final life-phase. In each case the crisis had been resolved by the resurgence of the old forces of Religion and Authority, their victory over Rationalism and Money, and the final union of the nations into an Imperium.

Yockey’s vision tends toward dichotomies. Behind everything he anthropomorphizes opposing forces, names capitalized, distinct and at odds. With Culture, however, he waves his hands and describes the literally inorganic as organic:

The High Cultures belong at the peak of the organic hierarchy: plant, animal, man. They differ from the other organisms in that they are invisible, or in other words, they have no light-quality. In this they resemble the human soul. The body of a High Culture is made up of the population streams in its landscape. They furnish it with the material through which it actualizes its possibilities.

Since a Culture is organic, it has an individuality, and a soul. Thus it cannot be influenced in its

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depths from any outside force whatever. It has a destiny, like all organisms. It has a period of gestation, and a birth-time. It has a growth, a maturity, fulfillment, a down-going, a death.

So, what crisis? Organisms live and die. If this is natural, where is the crisis? Skipping ahead to page 62 we get the impression that what disturbed Yockey was the sort of realization that disturbs many of us, even those who are less intelligent and knowledgable:

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 1900, the State-system of Europe reacted as a unit when the negative will of Asia thought, by the Boxer rebellion, to drive out the Imperialism of the West from China. Western armies from the leading States moved in, and smashed the revolt. Less than half a century later, extra-European armies are moving freely about Europe, armies containing Negroes, Mongols, Turkestani, Kirghizians, Americans, Armenians, colonials and Asiatics of all areas. How did this happen?

Quite obviously, through the inner division of the West. This division was not material — material cannot divide men if their minds agree. No, it was spiritual division that brought Europe into the dust. Half of Europe had a completely different attitude toward Life, a different valuation of Life, from the other half. The two attitudes were respectively the 19th century outlook, and the 20th century outlook.

Yockey here describes the What, not the How. The How, in a word, is jews. Jews were the masters of “the proud Civilization” even before what Yockey describes as a sudden change in control. Control did not actually change – it simply became clear that Whites were not in control.

Yockey refers to his solution as “The Idea”:

The first step in action is thus the liquidation of the spiritual division of Europe. There is only one basis on which this can be done; there is only one Future, the organic Future. The only changes that can be brought about in a Culture are those which its life-stage necessitates. The 20th century outlook is synonymous with the Future of the West, the perpetuation of the 19th century outlook means the continuation of the domination of the West by Culture-distorters and barbarians. The task of the present work is the presentation of all the fundamentals of the

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20th century outlook necessary as the framework for comprehending and thorough action. First is the Idea — not an ideal which can be summed up in a catchword, or one which can be explained to an alien, but a living, breathing, wordless feeling, which already exists in all Westerners, articulate in a very few, inchoate in most. This Idea, in its wordless grandeur, its irresistible imperative, must be felt, and thus only men of the West can assimilate it. The alien will understand it as little as he has always understood Western creations and Western codes. In his victory parade in Moscow in 1945, the barbarian exhibited his Western captive slaves to the jeering crowds of his cities, and made them drag their national flags behind them in the dust. If any Westerner thinks that the barbarian makes nice distinctions between the former nations of the West, he is incapable of understanding the feelings of populations outside a High Culture toward that Culture. Tomorrow the captive slaves offered up to the annihilation-instincts of the Moscow mobs may be drawn from Paris, London, Madrid, as well as from Berlin. A continuation of the spiritual division of the West makes this not only possible but absolutely inevitable. Both the outer forces are working for the continued division of the West; within they are helped by the least worthy elements in Europe. This is addressed however to the only people that matter — the Westerners who can feel the Imperative of the Future working within them.

Our action-task is dictated for us by the fact that the soil of our Civilization is occupied by the outsider.

Yockey’s warning was prophetic. Today every major city of the West has a majority non-White population. Never mind jeers, the remaining Whites are robbed, raped and murdered.

The Idea, or at least a comparable ideal, has since been summed up in the catchword we know as The 14 Words:

We Must Secure The Existence Of Our PEOPLE And A Future For White Children

Unlike Yockey, David Lane and contemporary White nationalists have emphasized the importance of the PEOPLE over ideology.

Image source: Culture Jamming Street Artist COMBO Stages Topless Spectacle in Paris.

Age of Treason Radio

Yockey on Culture and Race – Part 2

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We make here a brief digression to provide some context for Francis Parker Yockey’s quotes from Napoleon.

First, we’ll consider an explication provided by Eric Voegelin. Who is Voegelin? Eric Voegelin and Ancient Israel:

Eric Voegelin (1901-1985) has been described as a political philosopher and a philosopher of history. His magnum opus Order and History is regarded by partisans in terms of scientific scholarship combined with theological insight.

He watched the Austrian and German republics fall in the 1930s when the Nazis gained power. Voegelin loathed the irrationality and racism of Nazism, and eventually lost his admiration for Nietzsche, of whom he was very critical in some of his later writings. However, it was not merely the “will to power” that aroused his disdain. Although a Lutheran in his upbringing, Voegelin came to distrust the ecclesiastical establishment. During the 1930s, all except one of the Christian clergy he knew were Nazis. (3)

He exposed himself to danger in being unwilling to align himself with Hitler’s cause. In 1938, he was dismissed from his professorial post at the university of Vienna, and narrowly escaped from the Gestapo. Fleeing from the Nazi environment, Voegelin moved with his wife to America, where he lived for the rest of his life, becoming an American citizen.

Any opinion-shaper Lawrence Auster approved of must be regarded with suspicion:

Auster revered Eric Voegelin, another epic-level falsifier of reality. Voegelin was the source of most of Auster’s stupid ideas about “gnosticism”. Voegelin claimed that gnosticism was responsible for Marxism.

Voegelin’s discussion of Napoleon is part of a broader examination of Auguste Comte:

Isidore Auguste Marie François Xavier Comte (19 January 1798 – 5 September 1857), better known as Auguste Comte (French: [oɡyst kɔ̃t]), was a French philosopher. He was a founder of the discipline of sociology and of the doctrine of positivism. He is sometimes regarded as the first philosopher of science in the modern sense of the term.

Comte’s social theories culminated in the “Religion of Humanity“, which influenced the development of religious humanist and secular humanist organizations in the 19th century. Comte likewise coined the word altruisme (altruism).

Thomas Huxley described Comte’s religion as “Catholicism minus Christianity”.

The following excerpt is taken from Voegelin’s History of Political Ideas: Crisis and the Apocalypse of Man, the section titled The Apocalypse of Man: Comte, p. 204:

Napoleon – Russia and the Occidental Republic

More specifically, the political program of [Auguste] Comte is related to the ideas of Napoleon. This is a question of which Comte is strictly reticent; Napoleon appears in his work only in order to be condemned as the “génie rétrograde” [retrograde engineering]. Nevertheless, the relation exists. In particular Comte’s conception of the Occident is hardly conceivable before the consolidation of the Occidental idea through Napoleon’s struggle with the new Orient, that is, with Russia. Let us pass in review a few utterances of Napoleon: “There are only two nations in the world. The one lives in the Orient, the other occupies the Occident. The English, French, Germans, Italians, and so on, are governed by the same civil law, the same mores, the same habits, and almost the same religion. They are all members of one family, and the men who want to start war among them, want a civil war.” 43 The means for abolishing this state of Occidental civil war would be the political unification of the West. “There will be no peace in Europe except under a sole chief, under an emperor who has kings as his officers and distributes kingdoms to his lieutenants.” 44 The political should be followed by the institutional and civilizational unification. “All the united countries must be like France; and if you unite them to the Pillars of Hercules [at the Straight of Gibraltar, southern tip of Spain] and to Kamchatka [far-eastern Russia, a pennisula jutting into the Pacific ocean], the laws of France must extend everywhere.” 45 And in retrospect: “Why did my Code Napoléon not serve as the basis for a Code européen, and why my Université impériale not as the model for a Université européenne? In this manner we would have formed in Europe one and the same family. Everybody, when traveling, would have found himself at home.” 46 This Occident is a unit not only because of its internal history and coherence; it is forced toward a still more intense unification because of its defensive position against Russia.

Napoleon elaborates this problem on the occasion of the Russian plans with regard to Turkey. The ideas of the tsar revolved around the conquest of Turkey. “We discussed several times the possibility and eventuality of its partition, and the effect on Europe. At first sight the proposition attracted me. I considered that the partition would extend the progress of civilization. However, when I considered the consequences more coolly, when I saw the immense power that Russia would gain, and the great number of Greeks in the provinces now subject to the sultan who then would join a power which is already colossal, I refused roundly to have a part in it.” The principal difficulty was Russia’s design on Constantinople, for “Constantinople, c’est l’Empire du monde.” [is the Empire of the world] It was obvious that France, “even if she possessed Egypt, Syria, and India, would be nothing in comparison with what these new possessions would make of Russia. The barbarians of the north were already much too powerful; after this partition they could overrun all Europe. I believe this still.” 47 In another mood he sees this danger present even now. “If Russia finds an emperor who is courageous, impetuous, capable, in brief: a tsar who has a beard on his chin, then Europe is his. He can begin his operations on the German soil itself, at a hundred leagues from Berlin and Vienna, whose sovereigns are the only obstacles. He enforces the alliance of the one, and with his help he will defeat the other. From this moment he is in the heart of Germany.” At this junction, Napoleon puts himself in the place of the conqueror, and continues: “Certainly, if I were in this situation, I would arrive at Calais according to a timetable in moderate marches; and there I would find myself master and arbiter of Europe.” Then, in the conversation, the dream of the conquest of the Occident separates from the Russian problem. He is now himself the conqueror who is master and arbiter of Europe. And he addresses his interlocutor: “Perhaps, my friend, you are tempted to ask me, like the minister of Pyrrhus asked his master: And what is all this good for? I answer you: For founding a new society and for the prevention of great disasters. Europe waits for this relieving deed and solicits it: the old system is finished, and the new one is not yet established, and it will not be established without long and violent convulsions.” 48 Let us, finally, recall that Napoleon also dreamed of making Paris the seat of the spritual power of the Occident as of its temporal power. With the pope in Paris, the city would have become “the capital of the Christian world, and I would have directed both the religious world and the political. . . . I would have had my religious sessions like my legislative sessions; my councils would have been the representation of Christianity; the popes would have been only its presidents; I would have opened and closed these assemblies, approved and published their decisions, as it had been done by Constantine and Charlemagne.” 49

43. This and the following quotations are taken from the collection Napoléon, Vues politiques, introduction by Adrien Dansette (Rio de Janeiro: Amérie-Edit, n.d.). The original edition is Paris, 1839. The passage quoted is from September 1802, p. 340.

44. “A Miot de Mélito,” 1803, in ibid.

45. “Au conseil d’état,” July 1805, in ibid., 341.

46. “A las cases, Sainte-Hélène,” in ibid.

47. “A O’Meara, Sainte-Hélène,” in ibid., 339 f.

48. “A las cases, Sainte-Hélène,” in ibid., 337 f.

49. “A las cases, Sainte-Hélène,” in ibid., 181 f.

Roman Bernard’s Nation-States, the European Union and the Occident (1/3) asks, “how we get from stato-national feeling to Pan-Occidental awareness”:

Western European nations originate from the Carolingian Empire, which was shared out in 843 A.D. between the three grandsons of Charlemagne.

From the dislocation of the Western Empire, as it was then named, emerged thus three states. These were Francia Occidentalis (which would become France) and Francia Orientalis (later the Holy Roman Empire, which was Germanic). Lothair kept an awkwardly-shaped strip in the middle, including all the regions European powers would seek to conquer up to WW2: what would later become the Low Countries, Rhineland, Alsace, Switzerland, Northern Italy.

Francia Orientalis, AKA East Francia, comprised most of contemporary Germany, Austria and Croatia.

A comment on the previous installment from Marcus linked Napoleon I: Visionary Racial Nationalist:

In the bolded quote, Napoleon makes the right case for ethnonationalism, in contrast to many White Nationalists of today who look to moral or scientific justifications for their ideology.

“Years later, questioned by his friend Truguet about what he had done in Saint-Domingue, an enraged Bonaparte declared that, had he been in Martinique during the Revolution, he would have supported the English rather than accept an end to slavery. “I am for the whites because I am white; I have no other reason, and that one is good,” he said. “How is it possible that liberty was given to Africans, to men who had no civilization, who did not even know what the colony was, what France was? It is perfectly clear that those who wanted the freedom of the blacks wanted the slavery of the whites.”

This is a moral justification based on a particularist, group-centric understanding of right and wrong.

Napoleon and the Jews, at Wikipedia, describes the jews’ positive regard for Napoleon and his candid expressions of his negative regard for them:

Napoleon Bonaparte of the First French Empire enacted laws that emancipated European jews from old laws restricting them to ghettos, as well as the many laws that limited Jews’ rights to property, worship, and careers.

The net effect of his policies, as a result, significantly changed the position of the Jews in Europe, and he was widely admired by the Jews as a result. Starting in 1806, Napoleon passed a number of measures supporting the position of the Jews in the French Empire

This attitude can be seen from the letter he wrote on the 29th of November 1806, to Champagny, Minister of the Interior:

[It is necessary to] reduce, if not destroy, the tendency of Jewish people to practice a very great number of activities that are harmful to civilisation and to public order in society in all the countries of the world. It is necessary to stop the harm by preventing it; to prevent it, it is necessary to change the Jews. […] Once part of their youth will take its place in our armies, they will cease to have Jewish interests and sentiments; their interests and sentiments will be French.

Privately, in a letter to his brother Jerome Napoleon dated 6 March 1808 he makes his views explicit:

I have undertaken to reform the Jews, but I have not endeavoured to draw more of them into my realm. Far from that, I have avoided doing anything which could show any esteem for the most despicable of mankind.

Napoleon’s indirect influence on the fate of the Jews was even more powerful than any of the decrees recorded in his name. By breaking up the feudal trammels of mid-Europe and introducing the equality of the French Revolution he effected more for Jewish emancipation than had been accomplished during the three preceding centuries.

Whatever the reason, from his presumption that they could be assimilated or changed it is apparent that Napoleon misunderstood and underestimated the jews. The results have been disastrous for European man.

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Yockey on Culture and Race – Part 1

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Having reviewed Yockey’s understanding of European philosophy and liberalism we move now to his understanding of European culture and race.

An article by Anthony Gannon, who knew and worked with Yockey, appeared at Counter-Currents recently. Francis Parker Yockey, 1917–1960:

This pen-name was symbolic of the extremities of Europe as seen by Yockey; Ulick was an Irish name indicating the western boundary, whilst the Varange were nomadic tribesmen operating on the eastern fringes of Europe.

I will say no more on the disjunction between Yockey and Sir Oswald, as there is nothing constructive to be gained from raking over old ashes. Indeed, it is true that Yockey was disappointed that neither he, nor Imperium, found favor with the remnants of pre-War British fascism in general. He attracted the bitter and stupid hostility of Arnold Leese, the leader of the former Imperial Fascist League, along with his latter-day disciples such as A. F. X. Barron and company, The Britons, and sundry others of like mind. Of course, all of these groupings were equally opposed to Sir Oswald Mosley and his ideas — so there was no organized common front, per se, against Yockey; he was just someone else to hate. His sin in their eyes was to reject vertical race, rooted in 19th-century materialistic thinking, and to put in its place the 20th-century system of horizontal race — spiritual race. However, it is true beyond doubt that the main reason why so many of those who could have been expected to support Yockey’s ideas, did not do so for another reason — jealousy; jealousy of his intellect and ability. In every intellectual exchange between Yockey and others which I ever witnessed, Yockey always emerged the winner, and almost all of the losers never forgave him for this.

In almost every case, such people were visibly impressed by his intellect and power of expression and, certainly, they had never met anyone like him before. He was a talented pianist who could play the works of Chopin and Liszt in concert hall style, and with a fire and expression that was remarkable. Ladies liked Yockey, and he liked the ladies; they felt his magnetism and intensity and responded readily to both. Some of the people we met were German born, and with them Yockey would converse in German, without difficulty, most of them congratulating him on his grasp of the language and on his accent.

In spite of first impressions, if Yockey met some people frequently and for long periods, there was always the chance of a quarrel. He did not suffer fools gladly, and could become quite insulting and contemptuous to those he believed were being unduly obstinate or slow in conceding a point in dispute.

Oswald Mosley was the subject of a special program at the White network in July 2013. After WWII Mosley’s main theme was “Europe A Nation”. In 1948 he formed the Union Movement, whose political position is classified by Metapedia as National Europeanism and European Socialism:

the Union Movement attempted to redefine the concept by stressing the importance of European unity rather than narrower country-based nationalisms

In 1949 Yockey, Gannon and others who had split from Union Movement formed European Liberation Front, whose political position is classified by Metapedia as Social nationalism, European nationalism, Third Positionism.

The pan-European visions of Mosley, Yockey and others were holistic, rooted in a desire to promote the vitality and common interests of Europeans and European culture. In contrast, the European Economic Community (established in 1958) and European Union (established in 1993) effectively hijacked what Yockey called the Idea and delivered a distorted version, a purely economic and legal union whose effects on the unique biology and culture of Europe have been increasingly obviously disastrous. Contemporary nationalists rightly see the EU as a fraud – far from an expression of common interests the EU presents a shared existential threat to all Europeans.

For more information on Arnold Leese listen to Voice of Albion w/ Paul Hickman 4-23-14 at Renegade Broadcasting. Paul reads from and comments on Leese’s autobiography Out of Step – Events in the lives of an Anti-Jewish Camel-Doctor.

We consider Yockey’s views on culture and race starting at page 245 of Imperium, in the section he titled “CULTURAL VITALISM” and subtitled “(A) Culture Health”:

‘I recognize only two nations, the Occident, and the Orient.”

— Napoleon

“It is want of race, and nothing else, that makes intellectuals — philosophers, doctrinaires, Utopists — incapable of understanding the depth of this metaphysical hatred, which is the beat-difference of two currents of being manifested as an unbearable dissonance, a hatred that may become tragic for both.”

— Spengler

“I wanted to prepare the fusion of the great interests of Europe, as I had accomplished that of the parties. I concerned myself little with the passing rancor of the peoples, for I was sure that the results would lead them irresistibly back to me. Europe would in this way have become in truth a united nation, and every one would have been, no matter where he traveled, in the same Fatherland. This fusion will accomplish itself sooner or later through the pressure of the facts; the impulse has been given which, since my downfall and the disappearance of my system, will make the restoration of balance possible in Europe only by merger and fusion of the great nations.”

— Napoleon

Napoleon’s west/east “national” dichotomy is a geographic/administrative subdivision which traces back to Rome. The nationalities of Europe can be similarly but more aptly characterized and subdivided ethno-linguistically into Germanic, Italic and Slavic, which all trace back to the Aryans.

Race scientists of the 19th and early 20th centuries understood Europeans as a subset of the Caucasian race, which they subdivided according to physical and mental characteristics into Nordic, Mediterranean and Alpine races which roughly overlap and correspond to the aforementioned linguistic subdivisions.

Such coarse groupings fit somewhere in the continuum between the relatively tighter notion of nation and looser notion of continental-scale race.

Yockey regarded spirit and soul as paramount and preeminent over biology/materialism. Thus his emphasis on “the Western Culture” and “the Western civilization” rather than the European people, which he subdivided into two parts according to spirit: the masses and a much less numerous culture-bearing stratum.

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Yockey on Liberalism – Part 7

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Concluding this short series concerning Yockey’s Imperium, The 20th Century Political Outlook:

Hegel posited a three-stage development of mankind from the natural community through the bourgeois community to the State. His State-theory is thoroughly organic, and his definition of the bourgeois is quite appropriate for the 20th century. To him the bourgeois is the man who does not wish to leave the sphere of internal political security, who sets himself up, with his sanctified private property, as an individual against the whole, who finds a substitute for his political nullity in the fruits of peace and possessions and perfect security in his enjoyment of them, who therefore wishes to dispense with courage and remain secure from the possibility of violent death. He described the true Liberal with these words.

The political thinkers mentioned do not enjoy popularity with the great masses of human beings. As long as things are going well, most people do not wish to hear talk of power-struggles, violence, wars, or theories relating to them. Thus in the 18th and 19th centuries was developed the attitude that political thinkers — and Macchiavelli was the prime victim — were wicked men, atavistic, bloodthirsty. The simple statement that wars would always continue was sufficient to put the speaker down as a person who wanted wars to continue. To draw attention to the vast, impersonal rhythm of war and peace

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showed a sick mind with moral deficiency and emotional taint. To describe facts was held to be wishing them and creating them. As late as the 20th century, anyone pointing out the political nullity of the “leagues of nations” was a prophet of despair. Rationalism is anti-historical; political thinking is applied history. In peace it is unpopular to mention war, in war it is unpopular to mention peace. The theory which becomes most quickly popular is one which praises existing things and the tendency they supposedly illustrate as obviously the best order, and as preordained by all foregoing history. Thus Hegel was anathema to the intellectuals because of his State-orientation, which made him a “reactionary,” and also because he refused to join the revolutionary crowd.

Since most people wish to hear only soporific talk about politics, and not demanding calls to action, and since in democratic conditions it matters to political technics what most people wish to hear, democratic politicians evolved in the 19th century a whole dialectic of party-politics. The idea was to examine the held of action from a “disinterested” standpoint, moral, scientific, or economic, and to kind that the opponent was immoral, unscientific, uneconomic — in fact — he was political. This was devilishness that must be combated. One’s own standpoint was entirely “non-political.” Politics was a word of reproach in the Economic Age. Curiously however, in certain situations, usually those involving foreign relations, “unpolitical” could also be a term of abuse, meaning the man so described lacked skill in negotiating. The party-politician also had to feign unwillingness to accept office. Finally a demonstration of carefully arranged “popular will” broke down his reluctance, and he consented to “serve.” This was described as Macchiavellism, but obviously Macchiavelli was a political thinker, and not a camouflageur. A book by a party-politician

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does not read like The Prince, but praises the entire human race, except certain perverse people, the author’s opponents.

Yockey counterposed the liberal, i.e. someone who won’t take his own side, against the “political”, i.e. those who will. Today’s White politicians have “progressed” to the point where they are increasingly anti-White and openly take the side of the non-White Other.

Actually Machiavelli’s book is defensive in tone, justifying politically the conduct of certain statesmen by giving examples drawn from foreign invasions of Italy. During Macchiavelli’s century, Italy was invaded at different times by Frenchmen, Germans, Spaniards and Turks. When the French Revolutionary Armies occupied Prussia, and coupled humanitarian sentiments of the Rights of Man with brutality and large-scale looting, Hegel and Fichte restored Macchiavelli once again to respect as a thinker. He represented a means of defense against a foe armed with a humanitarian ideology. Macchiavelli showed the actual role played by verbal sentiments in politics.

One can say that there are three possible attitudes toward human conduct, from the point of evaluating its motives: the sentimental, the realistic, and the cynical. The sentimental imputes a good motive to everybody, the cynical a bad motive, and the realistic simply seeks the facts. When a sentimentalist, e.g., a Liberal, enters politics, he becomes perforce a hypocrite. The ultimate exposure of this hypocrisy creates cynicism. Part of the spiritual sickness following the First World War was a wave of cynicism which arose from the transparent, revolting, and incredible hypocrisy of the little men who were presiding over affairs at that time. Macchiavelli had however an incorruptible intellect and did not write in a cynical spirit. He sought to portray the anatomy of politics with its peculiar problems and tensions, inner and outer. To the fantastic mental illness of Rationalism, hard facts are regrettable things, and to talk about them is to create them. A tiny politician of the Liberal type even sought to prevent talk about the Third World War, after the Second. Liberalism is, in one word, weakness. It wants every day to be a birthday, Life to be a long party.

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The inexorable movement of Time, Destiny, History, the cruelty of accomplishment, sternness, heroism, sacrifice, superpersonal ideas — these are the enemy. Liberalism is an escape from hardness into softness, from masculinity into femininity, from History to herd-grazing, from reality into herbivorous dreams, from Destiny into Happiness. Nietzsche, in his last and greatest work, designated the 18th century as the century of feminism, and immediately mentioned Rousseau, the leader of the mass-escape from Reality. Feminism itself — what is it but a means of feminizing man? If it makes women man-like, it does so only by transforming man first into a creature whose only concern is with his personal economics and his relation to “society,” i.e., a woman. “Society” is the element of woman, it is static and formal, its contests are purely personal, and are free from the possibility of heroism and violence. Conversation, not action; formality, not deeds. How different is the idea of rank used in connection with a social affair, from when it is applied on a battlefield! In the field, it is fate-laden; in the salon it is vain and pompous. A war is fought for control, social contests are inspired by feminine vanity and jealousy to show that one is “better” than someone else.

And yet what does Liberalism do ultimately to woman: it puts a uniform on her and calls her a “soldier.” This ridiculous performance but illustrates the eternal fact that History is masculine, that its stern demands cannot be evaded, that the fundamental realities cannot be renounced, even, by the most elaborate make-believe. Liberalistic tampering with sexual polarity only wreaks havoc on the souls of individuals, confusing and distorting them, but the man-woman and the woman-man it creates are both subject to the higher Destiny of History.

Yockey saw liberalism as springing from the White mind, Western philosophy and specifically Rationalism, originating with John Locke and Jean-Jacques Rousseau in the mid-18th century. More than once Yockey asserted that Rationalism, and thus liberalism, are based on the false premise that man is “good” by nature. He described liberalism as “Rationalism in politics”, a “mere negative” which weakens the State and makes it subservient to “society”, a loose grouping of free independent groups and individuals, a thoroughly liberal construct.

Yockey saw liberalism as “thinking about politics” rather than “political thinking”, opposed to Authority in any form, but most especially the State and the Church. He saw liberalism as outside and in violation of his Laws of Totality and Sovereignty, thus corrosive to political organisms and the friend-enemy disjunction which defines them. “[A]lways and only a disintegrating force”.

Yockey saw liberalism as individualistic, humanistic and materialistic. He noted Jeremy Bentham’s guiding principle, “the greatest happiness of the greatest number”. “The two poles of [Rationalism] are ‘the individual’ and ‘humanity.’ Anything separating them is ‘irrational.'” He deplored that liberalism enables wealthy individuals to become more important than political organisms, and to twist the “rule of law” to serve their own selfish interests. “In earlier times, war-peoples had subjugated trading-peoples, but no longer. Now trading-peoples step out as the masters of the earth.”

New (jewish) masters aside, Yockey saw a deluded sentimentalism in the liberal hope that elevating commerce and economics would end war, the harsh reality being that under this delusion wars had only become more devastating.

“The purest expression of the doctrine of Liberalism was probably that of Benjamin Constant.” Wikipedia contains some hints why Yockey saw Constant this way:

Constant’s repeated denunciation of despotism pervaded his critique of French political philosophers Jean-Jacques Rousseau and Abbé de Mably. These writers, influential to the French Revolution, according to Constant, mistook authority for liberty and approved any means of extending the action of authority.

Moreover, Constant believed that in the modern world, commerce was superior to war. He attacked Napoleon’s martial appetite on the grounds that it was illiberal and no longer suited to modern commercial social organization. Ancient Liberty tended to be warlike, whereas a state organized on the principles of Modern Liberty would be at peace with all peaceful nations.

Regarding the principle of freedom in liberalism Yockey wrote:

It is a mere critique, not a living idea. Its great word “freedom” is a negative it means in fact, freedom from authority, i.e., disintegration of the organism. In its last stages it produces social atomism, in which not only the authority of the State is combated, but even the authority of society and the family.

At the same time a team of jews were hard at work attacking the White family and producing social atomism with The Authoritarian Personality.

However, Yockey saw the influence of jews as distinct from liberalism:

it is necessary to diagnose even now the serious illness of the Western Civilization as Liberalism complicated with alien-poisoning

In contrast to liberalism Yockey recommended Ethical Socialism, which Oswald Spengler called Prussianism. Spengler described the Prussian spirit as, “aristocratic virtue, of which few are possessed” and “a proud and exclusive Socialism for men of race, for the elect of life”. In other words the Aryan spirit, or the spirit of National Socialism.

Yockey described “true liberalism” as Hegel’s view of bourgeois – the individual against the whole, who values personal security over courage and a potentially violent death. Liberalism, in one word, is weakness. At the very end he connects liberalism to feminism, “an escape from hardness into softness, from masculinity into femininity”.

Yockey dedicated only 15 pages of his 619-page magnum opus to liberalism. In this series we have only barely probed his thoughts. Yockey’s words and style are deceptively simple. His ideas are rooted in and intertwined with historical and philosophical references which make true understanding difficult, even for those prepared to dig deeper. The effort is worth it, especially for thinkers looking for mental exercise and an excuse to trace through some of the vast history of European political thought. After having done so I can say that those less willing to embark on such excursions should feel no guilt or shame. There are more accessible works – e.g. by Kevin MacDonald or Revilo Oliver – from which one can learn more with less effort.

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Yockey on Liberalism – Part 6

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Continuing with Imperium, The 20th Century Political Outlook, p215:

The idea of bringing in the law to make a given state of affairs sacrosanct was not original with Liberalism. Back in Hobbes’s day, other groups were trying it, but the incorruptible mind of Hobbes said with the most precise clarity that the rule of law means the rule of those who determine and administer the law,

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that the rule of a “higher order” is an empty phrase, and is only given content by the concrete rule of given men and groups over a lower order.

This was political thinking, which is directed to the distribution and movement of power. It is also politics to expose the hypocrisy, immorality and cynicism of the usurer who loudly demands the rule of law, which means riches to him and poverty to millions of others, and all in the name of something higher, something with supra-human validity. When Authority resurges once more against the forces of Rationalism and Economics, it proceeds at once to show that the complex of transcendental ideals with which Liberalism equipped itself is as valid as the Legitimism of the era of Absolute Monarchy, and no more. The Monarchs were the strongest protagonists of Legitimism, the financiers of Liberalism. But the monarch was tied to the organism with his whole existence, he was responsible organically even where he was not responsible in fact. Thus Louis XVI and Charles I. Countless other monarchs and absolute rulers have had to flee because of their symbolic responsibility. But the financier has only power, no responsibility, not even symbolic, for, as often as not, his name is not generally known. History, Destiny, organic continuity, Fame, all exert their powerful influence on an absolute political ruler, and in addition his position places him entirely outside the sphere of base corruptibility. The financier, however, is private, anonymous, purely economic, irresponsible. In nothing can he be altruistic; his very existence is the apotheosis of egoism. He does not think of History, of Fame, of the furtherance of the life of the organism, of Destiny, and furthermore he is eminently corruptible by base means, as his ruling desire is for money and ever more money.

“The usurer” and “the financier” is best understood as jews, who do in fact care about the life of the jewish organism. George Soros is a contemporary example which comes immediately to mind. Names less generally known include Haim Saban and Sheldon Adelson.

The Execution of Louis XVI, 1793, king of France 1774-1793. Charles I of England, monarch of the three kingdoms of England, Scotland, and Ireland from 1625 until his execution in 1649.

In his contest against Authority the finance-Liberal evolved

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a theory that power corrupts men. It is, however, vast anonymous wealth which corrupts, since there are no superpersonal restraints on it, such as bring the true statesman completely into the service of the political organism, and place him above corruption.

It was precisely in the fields of economics and law that the Liberal doctrine had the most destructive effects on the health of the Western Civilization. It did not matter much that esthetics became independent, for the only art-form in the West which still had a future, Western Music, paid no attention to theories and continued on its grand creative course to its end in Wagner and his epigones. Baudelaire is the great symbol of l’art pour l’art: sickness as beauty. Baudelaire is thus Liberalism in literature, disease as a principle of Life, crisis as health, morbidity as soul-life, disintegration as purpose. Man as individualist, an atom without connections, the Liberal ideal of personality. It was in fields of action rather than of thought that the injury was greatest.

Richard Wagner, German composer. Charles Baudelaire, French poet, member of the Decadent movement.

Allowing the initiative in economic and technical matters to rest with individuals, subject to little political control, resulted in the creation of a group of individuals whose personal wills were more important than the collective destiny of the organism and the millions of the population. The law which served this state of affairs was completely divorced from morality and honor. To disintegrate the organism from the spiritual side, what morality was recognized was divorced from metaphysics and religion, and related only to “society.” The criminal law reflected finance-Liberalism by punishing crimes of violence and passion, but not classifying such things as destroying national resources, throwing millions into want, or usury on a national scale.

The independence of the economic sphere was a tenet of

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faith with Liberalism. This was not subject to discussion. There was even evolved an abstraction named “economic man,” whose actions could be predicted as though economics were a vacuum. Economic gain was his sole motive, greed alone spurred him on. The technic of success was to concentrate on one’s own gain and ignore everything else. This “economic man” was however man in general to the Liberals. He was the unit of their world-picture. “Humanity” was the sum total of these economic grains of sand.

III

The type of mind which believes in the essential “goodness” of human nature attained to Liberalism. But there is another political anthropology, one which recognizes that man is disharmonious, problematical, dual, dangerous. This is the general wisdom of mankind, and is reflected by the number of guards, fences, safes, locks, jails and policemen. Every catastrophe, fire, earthquake, volcanic eruption, flood, evokes looting. Even a police strike in an American city was the signal for looting of the shops by the respectable and good human beings.

Thus this type of thought starts from facts. This is political thinking in general, as opposed to mere thinking about politics, rationalizing. Even the wave of Rationalism did not submerge this kind of thinking. Political thinkers differ greatly in creativeness and depth, but they agree that facts are normative. The very word theory has been brought into disrepute by intellectuals and Liberals who use it to describe their pet view of how they would like things to be. Originally theory was explanation of facts. To an intellectual who is adrift in politics, a theory is an aim; to a true politician his theory is a boundary.

A political theory seeks to find from history the limits of the

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politically possible. These limits cannot be found in the domain of Reason. The Age of Reason was born in bloodshed, and will pass out of vogue in more bloodshed. With its doctrine against war, politics, and violence, it presided over the greatest wars and revolutions in 5,000 years, and it ushered in the Age of Absolute Politics. With its gospel of the Brotherhood of Man, it carried on the largest-scale starvation, humiliation, torture and extermination in history against populations within the Western Civilization after the first two World Wars. By outlawing political thinking, and turning war into a moral-struggle instead of a power-struggle it flung the chivalry and honor of a millennium into the dust. The conclusion is compelling that Reason also became political when it entered politics, even though it used its own vocabulary. When Reason stripped territory from a conquered foe after a war, it called it “disannexation.” The document consolidating the new position was called a “Treaty,” even though it was dictated in the middle of a starvation-blockade. The defeated political enemy had to admit in the “Treaty” that he was “guilty” of the war, that he is morally unfit to have colonies, that his soldiers alone committed “war crimes.” But no matter how heavy the moral disguise, how consistent the ideological vocabulary, it is only politics, and the Age of Absolute Politics reverts once again to the type of political thinking which starts from facts, recognizes power and the will-to-power of men and higher organisms as facts, and finds any attempt to describe politics in terms of morals as grotesque as it would be to describe chemistry in terms of theology.

Yockey describes what he means by Absolute Politics earlier in Imperium: “We stand at the beginning of the Age of Absolute Politics, and one of its demands is naturally for powerful weapons. Therefore, technics is ordered to strain after absolute weapons.”

“The Brotherhood of Man” was part of the (jewish) zeitgeist by the late 1940s. the White network – Race and Fraud: The Races of Mankind – Part 4 discusses an anti-“racist” cartoon by that title, which was based on the fraudulent pseudoscientific war-era propaganda produced by Franz Boas’ disciples Ruth Benedict and Gene Weltfish.

There is a whole tradition of political thinking in the Western Culture, of which some of the leading representatives are Montaigne, Macchiavelli, Hobbes, Leibnitz, Bossuet, Fichte, de Maistre, Donoso Cortes, Hippolyte Taine, Hegel, Carlyle.

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While Herbert Spencer was describing history as the “progress” from military-feudal to commercial-industrial organization, Carlyle was showing to England the Prussian spirit of Ethical Socialism, whose inner superiority would exert on the whole Western Civilization in the coming Political Age an equally fundamental transformation as had Capitalism in the Economic Age. This was creative political thinking, but was unfortunately not understood, and the resulting ignorance allowed distorting influences to fling England into two senseless World Wars from which it emerged with almost everything lost.

The contemporary view of Ethical socialism, as described by Wikipedia:

Ethical socialism is a political philosophy that appeals to socialism on ethical and moral grounds as opposed to economic, rationalist and materialist grounds.[1] It emphasizes the need for a morally conscious economy based upon the principles of service, cooperation, and social justice while opposing possessive individualism.[2] Therefore, in contrast to socialism inspired by rationalism, historical materialism, neoclassical economics and Marxist theory which base their appeals for socialism on grounds of economic efficiency, rationality or historical inevitability; ethical socialism focuses on the moral and ethical reasons for advocating socialism.

Ethical socialism is a form of liberal socialism closely related to Christian socialism, and had a profound impact on the social democratic movement and reformism during the later half of the 20th century, particularly in Great Britain.

Ethical socialism was advocated and promoted by former British Prime Minister Tony Blair

This cannot be the “Ethical Socialism” Yockey, the proud disciple of Spengler, had in mind. He referred instead to a distinction made by The Philosopher himself, in his essay “The Hour of Decision”, in 1933, which the synopsis at Amazon describes as:

An essay by the author of The Decline of the West, Oswald Spengler, on the need for “Prussianism” in order to save civilization from the “Coloured Peril,” based on Spengler’s view, just after the Naxi rise to power in 1933, that the white (European) tribes were under attack by colored races through a “war” by various political forces – enemies of the white race.

Oswald Spengler – Prussian Socialism, via The Traditionalist, is an excerpt in which Spengler contrasts the nationalist/moral form of socialism with the economic/internationalist/jewish form:

Throughout the world they think of Socialism not as a moral attitude of life but as economic Socialism, Labour Socialism, as a mass ideology with material aims. Program Socialism of every sort is thinking from below, building on base instincts, canonizing the herd-feeling which everywhere today lurks behind the slogan of “overcoming individualism”; it is the contrary of Prussian feeling, which has livingly experienced through exemplary leaders the necessity of disciplined devotion and possesses accordingly the inward freedom that comes with the fulfilment of duty, the ordering of oneself, command of oneself, for the sake of a great aim.

Labour-Socialism in every form, on the other hand, is, as I have already shown, definitely English in origin. It arose, about 1840, simultaneously with the victory of the joint-stock company and the rootless “financial” form of capital. Both were the expression of Free Trade Manchesterism: this “white” Bolshevism is capitalism from below, wage-capitalism, just as speculative finance-capital in respect of its method is Socialism from above, from the stock exchange.

Prussian is, lastly, a character which disciplines itself, such as that of Frederick the Great, which he himself paraphrased as consisting in being the First Servant of the State. … To be a servant of the State is an aristocratic virtue, of which few are possessed. If this is “Socialistic,” it is a proud and exclusive Socialism for men of race, for the elect of life. Prussianism is a very superior thing which sets itself against every sort of majority- and mob-rule; above all, against the dominance of the mass character. Moltke, the great educator of the German officer, the finest example of true Prussianism in the nineteenth century, was thus constituted. Count Schlieffen summed up his personality in the motto: “Talk little, do much, be, rather than seem.”

This idea of a “Prussian” existence will be the starting-point for the ultimate overthrowing of the World Revolution. There is no other possibility. I said, as far back as 1919: Not everyone is a Prussian who is born in Prussia; the type is possible anywhere in the white world and actually occurs, though rarely. […] The Prussian idea is opposed to finance-Liberalism as well as to Labour-Socialism. Every description of mass and majority, everything that is “Left,” it regards as suspect. […] All really great leaders in history go “Right,” however low the depths from which they have climbed. It is the mark of the born master and ruler.

What Spengler saw as Prussian – “aristocratic virtue, of which few are possessed” and “a proud and exclusive Socialism for men of race, for the elect of life” – are traits Ricardo Duchesne attributes to Aryans.