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Cambria Will Not Yield
March 30, 2014
How must we feel, if the pride and flower of the English Nobility and Gentry, who might escape the pestilential clime, and the devouring sword, should, if taken prisoners, be delivered over as rebel subjects, to be condemned as rebels, as traitors, as the vilest of all criminals, by tribunals formed of Maroon negro slaves, covered over with the blood of their masters, who were made free and organized into judges, for their robberies and murders? –Letters on a Regicide Peace by Edmund Burke
Burke took great pains to point out to his countrymen that the French Revolution was something radically different from a mere palace revolution in which one sovereign, whether justly or unjustly, was replaced by another sovereign. The French Revolution, Burke insisted, was a new religious faith intended to supplant Christianity. The ‘people’ were the incarnate savior, who, by throwing off the chains of Christianity, rose from the dead Christian faith and became the people of the new, earthly Jerusalem.
No doubt the French Jacobins and their English supporters thought they would be part of the new, utopian Jerusalem, but the French Revolution in Haiti represented the French Revolution in its purest form. No whites can enter the kingdom of Heaven on Earth: they all must die.
If we look on the post-Haitian French Revolution era in Europe as the gradual implementation of a new religious faith (with some unsuccessful counter-revolutionary movements such as the Southern counter-revolution of the 1860s), we will not look to the democratic process, rational debate, or the churches to save the European people from extinction. We won’t look to such processes and organizations because they are part of the liberals’ extermination program: “It is democratic, it is rational, and it is Christian to eliminate the white man.” It does no good to tell the liberals that exterminating the white race is not democratic, rational, or Christian; they have a new religion which makes them immune to all the humane instincts that used to stir Christian hearts. Some older liberals, such as Pope John XXIII, used to express regret at the murder of their own people while, at the same time, forgiving and glorifying the murderous black savages, but the modern liberals no longer even express regret that whites are being exterminated, because they have, in their heart of hearts, killed the Son of God and replaced Him with the negro.
Undergirding the Jacobins’ and all their descendants’ faith is the belief that we are not children of God, creatures endowed with His divine imprint, but are instead glorified children of nature, more intelligent than the animals but like unto them. Once that spiritual Rubicon has been crossed, then everything is permitted: we are all subject to the laws of the liberals’ abstract nature religion. But the white man will never be welcome in the new religion because in the past he was Christian. Try as he might the white man cannot escape that stigma.
“If wishes were horses, then beggars would ride.” This beggar wishes that all whites who still care about the white race would stop trying to analyze their way out of the hellish cauldron of diversity they have been thrown into. Instead, let them out-passion the liberals and the colored barbarians. No amount of analysis of the “statistical data pertaining to race” or “the sociological problems of racial autonomy and solidarity” will help the white man survive; statistical analysis of the white man’s dilemma will lead to despair, because statistically the white man is dead. He cannot fight a sustained war against the techno-barbarians and colored barbarians armed with statistics that tell him he has no chance. Unless – unless he holds the statistics in his hand, glances up and down the columns till he has absorbed the contents, and then rips up the statistics and commits the pieces to the fire. What does a white man need with statistics? A passionate heart filled with that charity of honor, an honor that is non-existent in the liberal technocrats and the colored barbarians, will lead to the defeat of the technocratic liberals and the colored tribesmen. The effect that Christ had on Europe is incalculable in statistical terms. And the effect that just one man with a vision of the European Christ burning in His heart can still have on other Europeans is also incalculable. That great wonders occur to the people who have seen a great light is not apparent to the material eye, but it is wonderfully apparent to the inner, non-material eye. Behold! The beggars who kept the vision of the European Christ in their hearts, riding on chariots of fire.
Staring at the liberals’ world, even if it is to learn about the enemy, can have a Medusa-like effect on the starer. He becomes mesmerized by the worldly power and might of the liberal technocrats and either becomes like unto them in trying to emulate them by obtaining some of their technocratic power and might or else he becomes a petrified stone, unable to move against a demon-power that seems invincible. The vision is our source of strength. We need only glance at the leviathan to ascertain where its heart is and return to the vision which keeps our heart burning with the desire to plunge our swords into the heart of the liberal leviathan.
I think, as old men are wont to do, that I repeat myself with this next cautionary tale, but it is apropos and deserves repeating. As an undergraduate in the cauldron of filth called a university, I went to a professor who was also a Roman Catholic priest to talk about things Christian. I sought out this particular professor because I had read a book of his in the campus library. The book was a very orthodox, fundamental, non-denominational defense of the Christian faith, written twenty years prior to my reading it. When I met with the professor, I was disappointed. I found him decidedly to the left of the opinions expressed in his book, and when I came back to see him eight or nine years later, he was not just a little to the left, he was a mad-dog liberal. What had happened? I think the priest, who taught a course on the Gospels, had spent too much time studying the Gospels through the material eyes of the “objective” secularists and not enough time reading the Gospels as the inspired word of God. I’ll always remember that in our first meeting the troubled priest said the most difficult thing about living a life of faith was that there are so few signs. That was not my main concern at the time, but over the years I’ve come to sympathize more and more with the old priest’s lament: “There are so few signs.” I suppose I’m more a part of our evil and adulterous civilization than I should be. Living in a world where even the church men tell you that your vision of the European Christ is worse than wrong, it is blasphemous, tends to wear you down and make you want to see a sign from God that you are right and your statistically-superior enemies are wrong. But it is the vision that is the sign, and if the vision of Christ who presides over the European hearth fire is what stirs your blood then you must stay with that vision against all the world. And it is the mysticism of charity that confirms the truth of the vision. Where, but in the heart of the European people, do we see the face of Jesus Christ? Yesterday, today, and tomorrow: that vision is our sign from God.
The devil seldom comes at us head-on: he attacks us with feints and subterfuges much like the way he took over Uncle Silas’s heart in the novel by J. S. LeFanu: “The devil approached the citadel of his heart by stealth, with many zigzags and parallels.” If the devil alters our vision so that we take the material world as a world separate from the spiritual world, it is but a short step from there to the belief that “the material world is superior to the spiritual world,” and from there to the assertion that “there is only the material world.”
The modern Europeans have succumbed to the satanically inspired vision of nature as a force independent of God. It’s true that the church men generally place God somewhere within nature, subject to the rules of nature, but when our natural bodies fail us we need a God above nature to sustain our spiritual bodies. It’s difficult to believe in the resurrection from the dead when your preachers have been slavishly worshipping nature and nature’s god, the negro.
The practical materialist will point out that the Jacobin North defeated the Christian South just as the French Jacobins defeated the Christian Royalists. And it was the same throughout all of Europe. The forces of Jacobinism triumphed in every state of Europe, and now Jacobinism with its attendant negro worship is the institutionalized religion of Liberaldom. Why fight such a powerful materialist leviathan with the failed weapons of the spirit that our counter-revolutionary ancestors fought with? We fight with such weapons – reverence for our God and love of our racial hearth fire – because those are the weapons God wants us to use. All of life is a battle, and so long as we use the weapons of the spirit to fight the battle, we have triumphed. The paths of glory, the material triumphs of the Jacobins, lead but to the grave in Gray’s “Elegy Written in a Country Churchyard,” but the triumph of a people who refuse to fight materialism with materialism ends in the resurrection of the dead. The South did not lose the Civil War until the 1950s when they became one with the utopian North by surrendering to cosmic nature and the god of cosmic nature. Likewise South Africa in 1994, and all of Europe in the latter half of the 20thcentury. When Europeans once again believe that the race, the one that counts, does not go to the swiftest, and the battle, the one that counts, does not go to the strongest, they will be men again, and they will be united to Him again and to all of their honored dead who live in an eternal Europe sustained by His love. +
