For years, white nationalists have pondered the question, “Why do whites not unite in our own interests?”
Part of the answer can be found in realizing that ethnic diversity is as destructive as racial diversity. People do not seek to unite with those who are not like themselves, even if a near-miss, because that, too, will be erasing themselves.
Another answer is caste. White nationalism is a form of ethno-bolshevism, magically rebranding every white as equal, which is useful for caste-climbers but destructive to the hierarchy itself. The higher-IQ types naturally resist this because it would allow a French Revolution within the white race.
Perhaps the biggest elephant in the room can be found in the enmity between whites. We detest the rest of them — whoever that is — because most of what we struggle against is other white people doing stupid and self-destructive things.
At this point we get to the core of the issue: white people have been infected by a virus, which we might call careerism to separate from the complex term individualism, in which each person wants to accrue as much power as they can independent from decency, or an understanding of the natural hierarchy within us.
This applies on two levels: those who have the chance of success want zero obligation to work toward making a thriving society, and those who have no chance of success want free handouts with money taken from the successful. These two groups slowly tear society apart in a sawing motion, back and forth between extremes when any internal motion is destructive.
Successful people or those who can be successful tend to look at the steaming pile of chaos that our society has become and formulate a simple response: get as much as you can, take it out of society, and then get yourself out by buying into some form of high-end gated community in a stable area.
We might categorize this, as the Leftists did, as bourgeois because it focuses entirely on the individual and what they want, and leaves zero room for regard of civilization, culture, history, values, or even the future of their children. A true bourgeois individualist sees someone who cares about anything larger than himself as a sucker.
Unfortunately, our society wholly validates their view. Our institutions are sodden with legal corruption, or the type of bureaucracy that delays every activity to siphon off wealth to a legion of clerks and lawyers. Our leaders are generally insane or idiotic, our mass culture is garbage, and every public figure seems generally foolish.
Who would fight for this? There is nothing left to salvage. We are not protecting future genius here; no more genius, despite the “geniuses” the media fawns over, is coming out of this. Nor will it rise again to be a great civilization like Rome or Athens. It is a failed ruin, and the successful just want out.
Unsuccessful people or those who cannot be successful have one thing in common: they view the world through a filter of themselves. They are, usually by limitations in IQ, oblivious to the world outside them, the future beyond the next paycheck, and the implications of any action.
To them, to do something, you change it directly. Just print more money. Have government stop all the bad men. If people are poor, give them money. These people think solutions are simple, but not in the way they are simple at the level of principle. They think an all-powerful hand just reaches down and manages all this complexity with a flick of the switch.
In this way, the unsuccessful reflect our past as hut-bound mobs of hunter-gatherers crouching in the dark and supplicating themselves to primitive gods. They want rain; the rain-god makes rain. They hope for a good harvest; the fertility god does that. To them, all is superstition.
While much of this has to do with their simplistic minds, a good part of this also consists of their own careerism. For them, success resides entirely in the social sphere, since at a subsistence level competence is forgotten and all that matters is if others will help you out in a pinch.
This social science requires the manufacture of benefactors and scapegoats. A benefactor is someone to whom they can appeal for good things in lieu of acting to achieve those things themselves. If the crop fails, maybe the fertility god will help. A scapegoat is someone they can blame when this does not happen. The fertility god tried, but the rich man in the next village cast a witchcraft spell on the crop.
For these drones (cf. prole/pleb/serf/thrall) life consists of finding reasons to externalize cause and effect so that the drones can continue doing what they always do, which is to live at a subsistence level while loudly blaming others for their plight. They cannot do otherwise; this is their nature.
Our aristocrats suppressed careerism for centuries. They roped the successful into a social order that required them to participate in the running of civilization, even informally. They oppressed the unsuccessful because the proles are uniformly awful in their judgment and will ruin any organization in which they are given power.
In that society, success was divorced from money; you could be wealthy and not be viewed as a success if you failed to perform according to the values of that society. What we think of as “manners” included an obligation more fundamental than noblesse oblige, namely a duty to civilization and God to keep order, hierarchy, and purpose.
With the rise of democracy — prole revolt facilitated by the middle class, or the clever shopkeepers who embraced the most selfish of bourgeois outlooks — this all went out the window. Democracy ripped out the heart of the white people by creating a system where good never wins, but what the proles want always replaces the good.
Every good idea is voted down, and every brilliant object is bypassed for whatever trend or fad or the week has fascinated the participation magpies of the herd. A Beethoven is a financial failure; a Bieber is a lottery win, a grand windfall, a ball hit out of the park. This alienates the successful and turns them mean.
When they look out at those white prole faces, they want them dead. They are correct. Every dollar they make over $48k a year, the proles want to take. Every task a successful person undertakes, proles line up to do work slowly, point out union rules as if impressed by their own stupidity, or otherwise graft, grift, and leech.
The successful see the vast array of social programs we have and realize that white proles are the ones who demand these, which means that the successful are not successful; they are slaves. They work half of the year just to support the proles for being — well, it’s not brilliant, is it? — alive and breathing.
Whenever some event grips the news, successful people know immediately that it will become spun into the dumbest possible narrative of what happened because that is what keeps the proles both interested and quiet. They know the audience are “the rest of them,” proles and successful middle classes both, who just want to hear that everything is in hand and they can go about consuming, reproducing, and dying.
Let us face it, white people: we hate each other. The vast white herd always does wrong. Those who try to escape become corrupted by the democratic ideal of the individual as a demigod. The harder we try to fix our society, the more rules we add, and the worse it becomes. We are in a death spiral.
The average person, caught in a Dunning-Kruger loop of distrusting logic, discovers a compulsion to act within The Regime. School makes them dumber by the memorization of paradoxical facts; government and media preach a fantasy world of bright colors and easy answers; friends encourage simple solutions. They remain adrift.
Modern life destroys life by repurposing it toward a human end, instead of a goal in life itself. We can all agree that reality is not real, but it does not make it so, which thrusts us into a cycle of addiction. We have become addicted to unreality, compelled by denial, and it leads us over the cliff of doom.
Our only way out consists of doing something entirely different. We are caught in a rut. Modern life wastes our time and makes us falsely powerful through our job titles or our social standing. When we get away from it, we realize how impotent we are, and the irrelevance of our lives enrages us.
White people have turned against each other because we are pursuing an illusion. The Shangri-La of egalitarian Utopia appeals to us because it means an end to our struggles. However, it is not real. It hides a future of third world level incompetence and insanity, but because it does not claim itself as such, it is unknown to us.
When we break free from this illusion, and recognize that we need not “white unity” but an internal hierarchy to white people, and a purpose to which we all work as a duty, then our future begins. Our future begins when we reject the ideals of this time but do so in favor of an organic ideal, where we work unequally toward a goal.
Whites never unified because whites are not the same. We are divided by ethnicity, region, and social class. We can work together toward a similar goal, such as (cough) restoring Western Civilization, because it benefits all of us, unequally and independently. We can make our future.
We have no unity. We need no unity. Instead what we need is a purpose, a goal. In that, we can work together despite being different, and through that, we can make greatness. All that stands in our way is the pretense that we are equal. When that dies, Western Civilization rises, and through it, so do we.