Sunday, 14 February 2010


This is a long read - but is still only fragments of the original. I recommend you read the original, which can be found HERE

"[The West] has not yet understood that whites, in a world become too small for its inhabitants, are now a minority and that the proliferation of other races dooms our race, my race, irretrievably to extinction in the century to come, if we hold fast to our present moral principles." -- Jean Raspail, "The Camp Of The Saints"

The loss of racial identity in the Western world is symptomatic of a deeper crisis within the European peoples, whose culture and technology have provided the world with much of what we know today as modern civilization. At its core, the crisis is the inevitable consequence of a profound, and perhaps fatal, misunderstanding of the nature of morality. We have lost sight of ancient and eternal laws of Nature on which our civilization must be based if we are to survive. We no longer have the luxury of indulging in universalist altruistic principles that, no matter how noble they may appear, have driven us to the brink of ruin.

Demographic projections based on American and European immigration policies, as well as the evidence of one's own senses as one walks the streets of any large Western city, point to a bleak future. Within a century or two, perhaps less, the peoples of the West, those whose ancestry derives from the Nordic and Alpine subraces of Europe, will have ceased to exist as a cohesive entity. How quickly the end will come depends on immigration rates, differential birthrates among ethnic groups, and mixed-race childbearing rates. But the final outcome is fixed so long as we adhere to our present course.

And yet, frank discussion of the outcome, the submergence of the race that produced the world's first, and perhaps only technological civilization, is usually silenced with words like "racist," "bigot," and "xenophobe." Neither the flawed moral system that enforces this silence nor the people who support it will outlive the demise of the West. But when the West is gone, it will be of little consolation that those responsible will have expired as well. If we are to reverse course, it is vital that we take steps now, before it is too late.

If, today, the West's moral system is flawed, how can it be corrected? The first question we must ask is whether it is moral for ethnic groups as well as individuals to seek survival. And if so, what are the moral actions we may undertake to secure survival? What must be the moral basis of our civilization if it is not to be lost? In his book, "Destiny of Angels", Richard McCulloch calls these questions a matter of "ultimate ethics."

As biologist Garrett Hardin demonstrated in his 1982 essay, "Discriminating Altruisms," universalism--a chimerical One World without borders or distinctions--is impossible. Groups that practice unlimited altruism, unfettered by thoughts of self-preservation, will be disadvantaged in life's competition and thus eliminated over time in favor of those that limit their altruistic behavior to a smaller subset of humanity, usually their own genetic kin, from whom they receive reciprocal benefits.

"[W]e must not forget that for three billion years, biological evolution has been powered by discrimination. Even mere survival in the absence of evolutionary change depends on discrimination. If universalists now have their way, discrimination will be abandoned. Even the most modest impulse toward conservatism should cause us to question the wisdom of abandoning a principle that has worked so well for billions of years. It is a tragic irony that discrimination has produced a species (homo sapiens) that now proposes to abandon the principle responsible for its rise to greatness." It is to the advantage of non-Europeans, virtually all of whom retain their cohesion as distinctive, discriminating groups, to exploit the economic wealth and social order of the West, benefits many demonstrably cannot create for themselves. When this cohesive drive is placed in competition with self-sacrificing Western altruism, there can be only one outcome. In the near term, Europeans will be displaced by groups acting in their own self-interest. In the long run, biological destruction awaits us. Since those who displace us do not, by definition, maintain our moral standards -- for if they did, they would not be replacing us -- our flawed moral system will vanish with us.

The fact that universal, self-sacrificing altruism destroys its practitioners is its most obvious flaw. Any survivable moral order must recognize this.

People of European ancestry constitute something over ten percent of the world's population, but since 1980, white births amount to only a little more than five percent of the world's new children.

The birth rate in the West has fallen to dangerously low levels, now about 1.8 children per woman. A level of 2.1 is required to balance deaths. Birth rates in the third world remain very high, thanks in large measure to the infusion of Western food, medicine, and "peacekeeping."

The passing of any race is an event of great significance. The destruction of an entire population is, in fact, genocide by the definitions of the UN Genocide Convention, which defines genocide as ". . . the destruction, in whole or in part, of an ethnic, racial or national group. The acts so defined include. . . the destruction of the conditions of life necessary for the physical existence of the group . . . ."

The debate about race must be framed in these terms in order to convey its true importance. The battle cannot be won by allowing the other side to limit the terms of debate by declaring certain subjects beyond discussion. The consequences are too important.

Over time, kin selection has resulted in a dual code of morality, an altruistic code for one's genetic kin and a non-altruistic code for everyone else. Anthropologists have suggested that humans evolved through a process of migration and tribal warfare between groups composed of genetically related individuals. In "A New Theory of Human Evolution", Sir Arthur Keith wrote:

    "The process which secures the evolution of an isolated group of humanity is a combination of two principles . . . namely, cooperation with competition . . . . I hold that from the very beginning of human evolution the conduct of every local group was regulated by two codes of morality, distinguished by Herbert Spencer as the `code of amity' and the `code of enmity'."

Garrett Hardin writes:

    "The essential characteristic of a tribe is that it should follow a double standard of morality--one kind of behavior for in-group relations, another for out-group."

In-group relations are characterized by cooperation while out-group relations are characterized by conflict. Liberals have tried to discredit the role of tribal conflict, claiming that such distinctions have been lost as groups reached nation size. But in so doing, they miss the vital message of genetic similarity theory. National ethnic groups represent the growth and consolidation of genetically related tribes over time.

Professor Hardin argues that, because of the nature of altruism and competition, the dual code of morality is inescapable and cannot be eliminated from human society:

    "In the absence of competition between tribes the survival value of altruism in a crowded world approaches zero because what ego gives up necessarily . . . goes into the commons. What is in the commons cannot favor the survival of the sharing impulses that put it there--unless there are limits placed on sharing. To place limits on sharing is to create a tribe--which means a rejection of One World. . . . A state of One World, if achieved, would soon redissolve into an assemblage of tribes."

The in-group out-group distinction still operates today; it is only the battleground that has shifted. Tribal warfare has been replaced by territorial irredentism and competing birthrates.

The liberal campaign to eliminate feelings of national, cultural, or racial solidarity among Western peoples was undertaken largely in the hope that the abolition of "tribalism" would inaugurate an era of world peace. As Professor Hardin has shown, tribalism cannot be eliminated. Worse still, any idealistic group that unilaterally dismantles its own tribal sense will be swept away by groups that have retained theirs. Unless the current direction is changed, the West will be destroyed in this new form of biological warfare.

The dual code of morality is therefore the cornerstone on which any enduring moral order must be based. It is also an answer to the question of ultimate ethics posed earlier: "Is it moral for ethnic groups to seek to survive?" Since it is impossible to eliminate "tribes" from the human race, the answer to this question must be yes. That which is built inextricably into the laws of the universe cannot be immoral.

Universalists might try to caricature the dual code of morality as an invidious double standard, but it is something we practice every day without even thinking about it. Without it, no group, be it a family, club, corporation, political party, nation, or race would exist. It is how groups distinguish between members and non-members. Employees of the same company treat each other differently from the way they treat competitors. Members of the same political party cooperate with each other and run against opponents. Families draw sharp distinctions between members and strangers. It is easy to overlook the dual code of morality precisely because it is so fundamental a part of human nature.

The "code of amity, code of enmity" explains racial loyalties. It is an extension of the biologically necessary fact that parents love their children more than the children of strangers. Such feelings are normal and natural. Yet "racism" has become the curse-word that stops discussion. Those who use the word as a weapon say that racial loyalty is racism when exhibited by whites but is justifiable pride when exhibited by non-whites. The word is simply a means of gaining power over people who have exaggerated moral scruples.

Most forms of behavior (by whites) that are characterized as racism do not involve unprovoked assault on people of other races, but are simply the natural loyalty of humans for their own group. They are necessary for survival. Unprovoked violence is a moral evil, but by all statistical measures, whites are overwhelmingly the victims of crimes of racial violence, not the perpetrators.

Blacks are twelve percent of the population but commit almost two-thirds of the violent crime in America, are over twelve times more likely to murder whites than the reverse, are more than _a thousand times_ more likely to rape white women than the reverse, and choose whites as crime victims fifty percent of the time compared to whites choosing blacks as victims only two percent of the time.

Interracial crime is just one manifestation of a fundamental biological principle called Gause's Law of Exclusion. In his book, "The Mammals of North America", University of Kansas biology professor Raymond Hall states the law as follows: "Two subspecies of the same species do not occur in the same geographic area."  One will inevitably eliminate or displace the other. Prof. Hall specifically includes humans in this rule: "To imagine one subspecies of man living together on equal terms for long with another subspecies is but wishful thinking and leads only to disaster and oblivion for one or the other."

The Map of Freedom, published annually by Freedom House, graphically demonstrates that free forms of government generally track population concentrations of people of European descent, a strong suggestion that freedom has a genetic origin. Although there are exceptions, notably Japan, which lost a nuclear war to the West and had a Western constitution imposed on it, the world of the free is largely the world of the Western European. The partially free include newly emerged Eastern Europeans and a scattering of other nations around the world. Much of Africa and Asia remains in the not free category.

Thomas Jefferson foresaw this. Fearing "importation of foreigners," he wrote in "Notes on Virginia", "They will bring with them the principles of the governments they leave, or if able to throw them off, it will be in exchange for an unbounded licentiousness, passing, as usual, from one extreme to the other. . . . In proportion to their number, they will infuse into it [the nation] their spirit, warp or bias its direction, and render it a heterogeneous, incoherent, distracted mass."

If today's ethnic minorities become a majority it will be beyond the power of Western peoples to control, peacefully by means of the ballot, the destiny of the nations that were once their own. There is no guarantee that protections prevalent in Western societies will be preserved in societies that become non-Western.

There is no historical reason to believe that governments based on principles of individual liberty will survive the disappearance of Western peoples.

Post-colonial Africa is enlightening. For the most part, the Dark Continent is reverting to its ancestral ways, suitably updated by the infusion of Western weapons, as evidenced by carnage in Somalia and Rwanda. That this disturbs our heightened Western sense of compassion is understandable. But sentimentality should not blind us to the long term implications for our own survival. Nature's books are being balanced in Africa, and they will be balanced in the West, either by us or by Nature itself. Just as giving food to people who cannot feed themselves simply hastens an inevitable population crash, bringing third world people into the West simply hastens the transformation of the West into an extension of the third world.

The European tradition of ordered, self-governing liberty is probably part of our genetic heritage. Throughout the third world, governments range from anarchy to dictatorship. That too, is surely genetic. Those few non-European countries that appear to be free have generally maintained democracy through intimate contact with the West. If Europeans are marginalized and ultimately absorbed by the third world, the idealism of Western liberalism that permitted the third world invasion will have proved to be a lethal genetic flaw.

Few concepts are more ingrained in Western thought than respect for the "rule of law." The West has a history of order that predates the eight-hundred-year-old Magna Carta. Roman Law was supreme in the Mediterranean world for nearly a thousand years. Unique among the peoples of the earth, the people of the West recognize, at least in theory, the subordination of government to individual rights. But laws have been instrumental in bringing on the current crisis. Although there is virtually no popular support for immigration in the Western world, it is everywhere proceeding under laws passed by governments elected by the people.

In the end, laws are no better at ensuring liberty than the people who make and enforce them. Sir Roger L'Estrange said, "The greatest of all injustice is that which goes under the name of law."
People cannot, by any agreement, deprive their posterity of rights. Natural law is therefore the fulcrum on which rests the case that immigration is genocide. The governments of the West have no right to impose present levels of immigration and race mixing on their people. Nor are we morally bound to accept them.

The only course that gives cohesive groups a chance to survive is ethnic separation. Without separation, the dual code of morality will ensure a long, chaotic period of strife and bloodshed. Eventually, what racial conflict does not finish, miscegenation, diminished birthrates, and physical and psychological displacement will. Personal liberty and individuality, without which Europeans simply cannot exist, will disappear long before the European genetic heritage is completely submerged. Lest this outcome seem remote and therefore of no concern, let the time scale of Rome's decline be always kept in mind. Though those reading this may or may not live to see the collapse of the West, the white children being born today may well suffer it.

Louis Veuillot, the 19th century French writer, captured the dilemma facing the West in confronting peoples who do not conform to Western moral principles. "When I am the weaker, I ask you for my freedom, because that is your principle; but when I am the stronger, I take away your freedom, because that is my principle." The West must recognize this appeal for compassion by "the wretched refuse of [the non-Western world's] teeming shore," for what it is: a form of beguiling parasitism that can, by definition, only seduce those with Western moral principles.

In "The Decline of the West", Oswald Spengler wrote, "One grows or dies. There is no third possibility." The peoples of the West must come to believe in and act in accordance with the only moral principle Nature recognizes: for those who live in harmony with Nature, _survival is moral_. For those who do not, the penalty is extinction. Without this understanding, Western Man, progenitor of law, compassion, technology and a spirit of quest that is unparalleled in the history of the human race, will perish at the hands of those who do not possess the same innate spark. For the sake of our children who are yet to be, let us choose life--by whatever means we must--while the choice is still ours. 


1 comment:

Anonymous said...

Bit of a depressing read but worth it just the same.