We repeat: race is secondary, spirit and tradition the primary factor, because, in a metaphysical sense, race dwells in the spirit before being expressed in the blood. If it is true that without racial purity, spirit and tradition are deprived of their most precious means of expression, then it also true that pure race deprived of spirit is condemned to be a biological mechanism and, in the end, doomed to extinction. The proof of this lies in spiritual decay, the ethical stupefaction, and the slow death of many tribes that did not commit any of the sins against the blood that have been discovered by materialistic racial science. […] It follows that without the rejuvenation of the higher spiritual power latent in the Nordic symbol, all measures for the biological protection of the race will have a limited and relative effectiveness, as opposed to our superior task of a Western reconstruction of the Nordic-Aryan spirit. […]
Leader and followers, organic structure, overcoming of individualism and collectivism through a virile spiritual concept of community – these foundations for an inner rebuilding of the Folk should now be valid above and beyond the individual nations, and should lead the way to an organic conception, to which independence contributes as well as unified higher leadership, ethnic diversity, as well as spiritual, supranational community. That is what Western rebirth fuelled by the Aryan spirit means. […]
It follows that our front should also take account of all the surviving conservative and traditionalist forces in Europe and even strive toward a new active conservatism on a Nordic foundation, which will have this dual purpose: to rid the world in revolutionary fashion of a culture of decadence and the new materialist and collectivist barbarism and to call forth to new life the primal creative power of the ancient Aryans, in close connection with the values of personality, hierarchy, spiritual virility, and the Reich as both worldly and metaphysical reality. The first condition for this is the desecularization of the world and of man, of realization and of action. If this prerequisite is not fulfilled, then all roads toward the understanding of primordial Nordicism remain blocked. The first assumption is that there is a higher world beyond this one. Therefore, we have to abandon any mysticism of this world, any adoration of nature and of life, any pantheism. At the same time we must strongly oppose the curious interpretation of Aryanism invented by the dilettante Chamberlain that relates to a purely rational praise and glorification of profane science and technology for the surmounting of a supposedly un-Aryan supersensible worldview. It is indeed high time that we were done with such foolery. […]
Julius Evola.
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I'm looking for a society where the true worth of a job is understood. Now, we saw this in 1979 when the gravediggers and the bin men went on strike.
The public reaction was - what greedy b-stards - how dare they leave the dead unburied and the litter uncollected. The logical reaction ought to have been along the lines of "Blimey! These blokes really make a difference to our lives! When they strike - we all suffer. Let's reward them for the work they carry out!
Can the same be said of an actress, or musician or a royal? No. If they go on strike, the impact upon daily life is ZERO.
Russell White, Populist Party UK
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Our patriotism is a revolutionary, social, and combative patriotism. That is to say that we don’t take refuge in the Fatherland in order to calm or halt the passions of anyone, but to act, fight, and obtain what we lack.
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One certainty cannot be discussed: we must mobilize the Spain of the countryside in a revolutionary manner. Inject it with the sense of armed revolt, desires for violence. The Spanish peasant has the right to “liberate” himself from the liberal bourgeois senorito. The right to vote is a treasonous and grotesque concession which absolutely doesn’t serve his interests.
Ramiro Ledesma Ramos
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"The bourgeois domination of the nineteenth century was a rational domination. It excluded all romantic enthusiasm. It sought not paradise but temporal power, and marveling at what had come to pass, it took the newly discovered economic forces as its instruments of choice. But to use these instruments meant submission to them. The bourgeoisie itself submitted and compelled everyone else to submit..
The bourgeois morality was and is primarily a morality of work and of métier. Work purifes, ennobles; it is a virtue and a remedy. Work is the only thing that makes life worthwhile; it replaces God and the life of the spirit. More precisely, it identifes God with work: success becomes a blessing. God expresses his satisfaction by distributing money to those who have worked well. Before this first of all virtues, the others fade into obscurity. If laziness was the mother of all the vices, work was the father of all the virtues. This attitude was carried so far that bourgeois civilization neglected every virtue but work.
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For the proletariat the result was alienation, which likewise represented the grip of the economic on the human being. In the proletariat, we see human beings emptied of all human content and real substance, and possessed by economic power. The proletarian was alienated not only because he was the servant of the bourgeois but because he became a stranger to the human condition, a sort of automaton filled with economic machinery and worked by an economic switch...It might be thought that the primacy of the economy over man (or, rather, the possession of man by the economy) would have come into question. But unfortunately, the real, not the idealized, proletarian has concentrated entirely on ousting the bourgeoisie and making money. The proletarian instrument for winning this revolution is the labor union. And the union subordinates its members even more closely to the economic function in the process of satisfying their revolutionary will and exhausting their will with regard to purely economic objects.
The bourgeois himself is losing ground, but his system and his conception of the human being is gaining. For the proletariat, as for the bourgeoisie, man is only a machine for prouction and consumption. He is under obligation to produce. He is under the same oblgation to consume. He must absorb what the economy offers him..
The counterpart of the necessary reduction of human life to working is its reduction to gorging. If man does not already have certain needs, they must be created. The important concern is not the psychic and mental structure of the human being but the uninterrupted flow of any and all goods which invention allows the economy to produce. Whence the measureless trituration of the human soul, the true issue of which is propaganda. And propaganda, reduced to advertising, relates happiness and a meaningful life to consumption. He who has money is the slave of the money he has. He who has it not is the slave of a mad desire to get it. The frist and great law is consumption. Nothing but this imperative has any value in such a life.
Jacques Ellul, The Technological Society
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We must start from the man and pass through his organic unities and thus we will rise from the man to the family, from the family to the municipality and the syndicate and we will conclude in the State, which will be the harmony of all. In this political-historic-moral conception with which we envision the world in a such a manner, we implicitly have the economic solution: we will disengage from the economic apparatus of capitalist ownership which absorbs all earnings in order to replace it through individual, familial, communal, and syndical ownership.
José Antonio Primo de Rivera
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You don't have a peaceful revolution. You don't have a turn-the-cheek revolution. There's no such thing as a nonviolent revolution.You don't have a revolution in which you love your enemy, and you don't have a revolution in which you are begging the system of exploitation to integrate you into it. Revolutions overturn systems. Revolutions destroy systems!
Malcolm X
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