or, How We Got Here and Where We Are Going
Richard Spencer had some audio leaked recently that has gotten some minor play in the usual rags and the twitterverse. It’s not a good look for the polished David Duke wannabe brand he’s been cultivating, and gives the evidence the enemy needs to cast anyone remotely associated with him as a monstrous creature who eats biracial children alive and burns down wealthy black neighborhoods.
In this regard, it’s an unfortunate lesson in watching one’s mouth when one is in a position of leadership, and it confirms that Spencer is no leader. It says something deeper about Spencer and his whole cadre, though, that the outburst took place at all. Whatever you think of Spencer (and having met him, I’m no fan), if you can’t at least understand the anger and resentment echoing in his impotent cry against the heavens, you’re asleep or dead. In less than a century, the Japhethite nations of the world have gone from complete dominion over the whole earth to being a harried minority in their own gardens and village markets, forced to beg outside the city walls they built. Whatever traits recommend Spencer to speciation within genus Mustela, the man knows who his cousins used to be and is painfully aware of what he might have been in a different timeline. There’s not a self-aware Anglo alive who doesn’t feel that sting and want to lash out at those friendly stars that have abandoned him. We are orphans of fate, left beside the gutter by a universe we believed favored us above all its children.
Our friend Borzoi is fond of reminding us of the thought experiment wherein 9/11 is a false memory to distract us from the fact we’re all in Hell as a result of a global thermonuclear war. How attractive a prospect to make sense of things! It summons Lucifer’s cope in Book I of Paradise Lost: “Th’ Almighty hath not made this place for His envy.” Here in Hell we may not, as the Fallen Angel might, reign secure. But the Luciferian tendency to cry against the Heavens is certainly strong enough within us, and it is ultimately what destroyed us in the first place: the commonalities of the Japhethite nations, and the Anglos chief among them, with Satan begins long before he awakens, bewildered, in the great lake of burning sulphur.
White Nationalism is precisely this: it is a continuation of the same mistakes that ripped world dominion from the hands of the Western World and placed it under the command of the formerly colonized races, ill-prepared as they were to take it. “I will give children to be their princes, And babes shall rule over them.” (Is. 3:4) Our ancestors, by universalizing our civilization as the yardstick by which Civilization itself is measured, split the world into the white adult and the brown child, a paradigm which the left, even as it decries it, lives within and daren’t give up. Historically, children in a society live in a unique social position – the Romans called them libera, because they were free of responsibility, innocent of the dangers of the world, and wholly dependent on adults. In Levantine culture, to harm a child was so grievous an offence that it cried to the heavens for a unique punishment (death by drowning – the culprit would have a millstone tied to his neck and be cast into a body of water, cf. Mt. 18:6), and it was the horror upon which the Moloch cult supped to secure the favor of their diabolical master — much as the savages of the South Pacific accessed unique spiritual powers through ritual cannibalism.
The taboo against harming the child has been sublimated by the global left into a taboo against harming the Global Child – the non-White races, whose status as Global Child was not bestowed by the global left of the 20th century, but Western Civilization itself in the 18th. It is the paradigm Frederick the Great used to compared the Poles to the Iroquois, and called them children to be raised to be German. It is likewise the Southern slaveholder’s paradigm of his charges – masters bound as much to their slaves as their slaves were to them. The strongest defense of the institution of slavery, then as now, was the utter helplessness the freed slaves found themselves in upon emancipation. Fully a quarter of the entire population of former slaves in the United States – a million souls – vanished from upon the Earth in the few years immediately following emancipation, during a time in which their own brethren and Yankee protectors held power in every one of the conquered Southern states. Southern sympathizers cast this as a crime of the Yankee – and, indeed, it is, but it is certainly a crime of opportunity, for there would never have been a population of 3.9 million Global Children living in the conquered South but for the peculiar institution which permitted the Southern Creoles to build their society.
Now the Global Children come home to live with, and leech off, their adoptive parents in lieu of facing the cold Winter of Global Adulthood. The White World meanwhile is divided between the condescending pity of the ignorant Liberal and the pitiless contempt of the White Nationalist – but they are fundamentally united in the paradigm of the Global Adult vs Global Child. The masculine tendencies that manifest throughout Dissident Right are manifest in White Identitarians, whose racial politics amount to telling the Global Child “we’ve done enough, leave us alone, you’re on your own now.” The feminized Global Left, meanwhile, laments the state of their Global Children, and struggles to find how they could do more, how they have failed, how they must continue to nurture the Global Child. The two cannot seem to come to an amicable divorce, for both would consider it an annulment of Western Civilization itself (do not mistake the left – they do value their own civilization, they merely mistake its nadir for its zenith).
None of this is new – Spandrell has already seeded this in his description of Bioleninism. His conception, though, lends itself too easily to the conclusion that Leninism must win because nature is entropic. (I am not accusing him of saying this, but asserting that it is a necessary conclusion to draw). The paradigm must be abandoned – the West must cease to be the Global Adult in its posture towards the rest of the world – which for White Identitarians and Bioleninists alike means the West must cease to be.
The Global Child conceptualizes us as White Devils – but they are dualists. Their gods require a great Devil to survive. They cannot do without Western Civilization, so they will beat it into a coma, suspend it in an iron lung, keep its IVs and feeding tubes active. A West in suspended animation to feed and clothe them and hate them is the highest goal of the Global Child and therefore the Global Left. The worst thing that could ever happen to them is for the White Man to cease to be as a meaningful category, for the world to move on from the West, and regard it as historical. It is not sufficient to be indifferent, either – the “deadbeat dad” archetype is still a father. What Dissent must supply is not a means to keep the White Man alive forever, but a new paradigm; it cannot be White, it must be more than that. The future of the Japhethite nations hinges on a superior alternative to White Identity being realized; insofar as we preserve the intellectual ruins of the Faustian cultural landscape, they must be in a paradigm that can be transformed in the successor civilizations.
The brouhaha around E. Michael Jones and his followers recently shows something of a way: Jones is still an ethnic American, he never successfully became White in a meaningful sense. He has found his identity in his Catholicism instead. White Identitarians will argue this is a greater dead end than their own perception of racial identity, and perhaps it is – it is at least as Western as Whiteness, and therefore just as endowed with energy and staying power as artifact of the dead West. What Jones possesses, and what gives his ideas value, though, is a conceptualization of the Absolute, something that transcends civilizations and can therefore make the leap from an old and dying civilization to a new, youthful one. He has Truth – not merely Christ, but Truth. Dostoevsky said that if he could be convinced that Christ was separate from Truth, he would leave Truth and cling to Christ. A man whose race is young can afford such a sentiment. In old age, the sense of the Absolute is means whereby we avoid dementia.
This is the real project of Dissent: not conserving or preserving, the project of the old and dying, but creating anew upon better foundations. The rejection of principled conservatism is a good prologue to genuine creation, but it is not enough, and too many people – Spencer included – have become trapped there, screaming at the world they cannot change and failing a people they cannot save. If the last four years have shown us anything, it is that “becoming who we are” is a deathtrap and a suicide cult – we must become more than we have ever been. More than White, more than Western, more than Faustian. We must become our future, or we will not have one.