By Connor Alexander
From The Purity Spiral
Tradition, Faith, Heritage, Culture, Race, Ethnicity, Community, Destiny: What do these words – symbols of language meant to represent something to those who came before me – mean to a son of the West who has grown up in a world largely destitute of these things? They have been denied to me as a member of the White race and a descendant of European stock, though they certainly have not been denied in modern times to the men, women, and children of non-European stock.
I grew up without any robust sense of the things these words meant to my family and my ancestors. And I have now arrived at my present destination out of a desire for these things – a desire to rekindle the flame of community, ancestry, and destiny. Awakened from what I now describe as a nightmarish slumber, I have undertaken the seemingly impossible task of first defining, and then searching for, a life based on concepts derived from the past- concepts that are largely meaningless in today’s society.
The irony – and paradox – of my predicament is that I seek out those things which I believe necessary for the survival of my race and my people without any notion of what they are from an experiential and phenomenal point of view. Philosophy has largely been my guide down this path, but has lighted my path only darkly. Politics too, insofar as living – and surviving – may be considered political. But how can one be political without a polis? Another irony, perhaps? That observation is, however, merely superficial. For the polity that exists now is in hostile opposition to my present existence – that is, as an existence in the present – but also hostile to my past and my future. Nevertheless, in spite of my many doubts, there exists what I am only able to describe as a Promethean desire to keep searching and striving for these things I feel are useful, meaningful, and indeed necessary to a virtuous and heroic future informed by the past.
What may a man such as myself do then to come upon those things he is searching for? What may other men and women in a similar position and searching for similar things do? The answer to this question – which I dare say I possess, but am somewhat hesitant to provide – has been on the tip of my tongue for some time now. And its reality as the answer to this question has only become clearer and stronger as the weeks pass by. This answer is quite simple but, as the saying goes, it is easier spoken than acted upon.
What is the one thing which religion, faith, tradition, culture, heritage, race, and destiny may all be said to have in common? What one thing do all of these things spring forth from, and without it collapse into oblivion? The answer, to me, seems to be community – but not just any community. Many descriptions of community could be used today to define the hollow modern perversions of the ancient community which once existed as a hallmark of European civilization. No- community, as I see it, begins and ends with a people rooted in their surroundings. The soil beneath their feet and the blood coursing through their veins are inextricably linked to the others’ survival.
A man without roots in his community is like a pilot without a rudder. He is always at the mercy of the trade winds, and sooner or later the waves of time will crash down upon the man as the ocean does upon the rudderless ship. Like the ship broken and shattered by the oceans a man without his community will fade into the black depths below.
But why the hesitation with this answer? Proposing community is easy, but achieving it, especially in the West today, seems nigh impossible. The Liberal State does not look kindly on robust White communities. It prefers such communities fade from existence, and is actively opposed to communities seeking to establish themselves in opposition to modernity.
The unjust and illegitimate authority of Liberalism has ushered in a rapacious beast that devours all the souls of man into its black maw of individualism and despair. As if this difficulty weren’t enough, modern existence is convenient and habituates men and women to an apathetic lifestyle. Community is difficult – though, with patience, rewarding- and requires an eye for a tripartite notion of time.
In essence, to live in a community rooted in a symbolic existence of blood and soil, each community member must focus their eye towards the future by taking in the past. Time is the recipe of a community, and an eye for time is not a gift bestowed readily by God and nature. With the past and future informing and orienting the present it is not at all difficult to see why, setting aside the hostile Liberal state, to seek community where society encourages only an eye and feeling for the present would be a seemingly Sisyphean task.
If we are to make our race worthy of surviving we must seek out new communities which, though it may be nearly impossible, accept time as their happy bedfellow. For what else are family trees, generational histories, and family honor other than a record of the past and a road map for the future given to those in the present? If it be the case that our nation, as is our individuality, is rooted in and founded on the family itself, the natural organization of the nation – of our nation in the future – shall be the community. And what is a nation but the cooperation of tight-knit and ethnically linked communities all striving for a unified and destined future grounded in a healthy respect and understanding of the past?
I regard this as a fundamental truth: Wherever a strong nation informed and united by its ethnic heritage exists, it is underpinned by the foundational strength and unity of small communities. A people that forgets this truth or allows it to be purposefully obscured and demolished is not long for this world. Their children will inherit a nightmarish hell which no child ought to be burdened with. Thus, building and sustaining community is our sacred duty, for it is only through strengthening our communities that we can once again become a great and honorable people.