The Song Of Albion: An Excerpt

 

[Below is the first chapter of The Song of Albion , by Frank L. DeSilva – a longtime proponent of his Western race-culture, and the individual members who make up this collective group. He is, and has been, a devout believer in the Territorial Imperative, a concept which is fast gaining acceptance, not only on this continent, but world-wide. The Staff/ROTW]

Chapter I

The origins of Life are consistent with the passage and evolution of its forms of Politics and Nation building; the first and foremost responsibility of each early individual was to his immediate family and, by extension, those nearest to him, this was his Folk-family, his Race. Any Nation, which was thereby considered and established by him, belonged to him in the only way possible:

 

By right of Birth.

 

The Cid

It is said that we all are products of the Past. Everything we are, or can be, has been gifted to us by those who have gone before.

This is the first cause of all Nationalists. More precisely, this is the belief and knowledge of all Racial Nationalists who are called to stem the tide of suicide, murder, and retardation of their people who, as is known by all Nationalists, are their nation, entire, each belonging, by right of birth, that ever present gift, to that Once, and Future West.

I am a White Nationalist.

I was bourne, as we all are, into that great fraternity, that great Family of persons, known by various names and descriptions collectively, as Western Man, sent by forces unseen; a collective roll of the dice which marks every man and woman of this stock with a special responsibility to each one of its lesser or greater parts. No matter whom I was to come into contact with, whether black, yellow, brown all, each in turn, could not mistake me for anything else. My mark, that which housed me, is my uniform, my temple, and my honour. It is the recognition of my blood, my spirit, and my soul. It is the acceptance of Race, as part of the natural law of the universe; it is the gift given to me by the gods, by God.

As an individual, I am responsible to myself. As a member of a racial composite, I am subsumed and enveloped by the greater family of which I belong: The Race. So, also, is the family of man divided. This is natural law. This is reality.

To the inhabitants of the earth, collectively, these laws are not unique to one or the other race-cultures; the only difference is that of form. Not in function. All of us, each in turn owe that first cause, that first parent, the recognition due them, and the duty to our future progeny to survive in like fashion. This is duty.

Our political state, as such, is simply an extension of our smallest unit: the Family. Robert J. Mathews summed this up, thusly: “We are born to die, and continue the flow…”[1] This, and only this, is the continuum of our present reality; it is the reality of all the generations which have come before us; and it will be the reality of all future generations. Moreover, what will that future really be like? In addition, to whom, specifically, will this future be the first cause of a greater tomorrow? What will make them such? In addition, to what will they owe their allegiance and their duty? What form of government will our children, and their children’s children, live with, and recognize as being a part of their ‘flow’?

Ancient Metropolis of our Race-Culture

This work is about race, its construct, its duty, its obligations, and its role in the future of Western Culture; it is not, simply, about America, Canada, western, eastern and northern Europe, South Africa, Australia, parts of Russia, New Zealand, and beyond; it is about all of them. Moreover, as most thinking people realize, these far-flung colonies are part of the larger, organic, body of persons we consider as our own kinsmen, our blood. The archaic considerations of what the Modern calls, a ‘past era’ is, nevertheless, alive and well in the hearts and minds of millions of our fellows, and calls our attention, especially in these present days, to just what our role, as individuals, and as collective entities, really means in the ‘modern’ age of our evolution. Do we consign our every day lives into the bin of apathy and indoctrination, that passive ‘patriotism’ of the Modern which, if left to its own devices, like all ‘faiths’, will amount to nothing without ‘works’? The passivity and downright ignorant cowardice of the modern western citizen is, without a doubt, the most troubling aspect of the future.

Who, then, is a Citizen?

This question, which has repeatedly cropped up in the debate of american sovereignty has, without exception since the american ‘War Between the States’, failed to be answered in any common understanding of the word. The average white american has blithely lived and died thinking that his tenure as de jure citizen was justified, solid, and sacrosanct. He, of course, has been lying to himself. The wheels of power, government, money, and direction have been, without exception, turning against those persons of Western Blood. Not that this great nation has not had its champions, its true believers who, as each case warranted, spoke up clearly and vociferously against those forces which sought control, rather than rulership, as their first cause.

Direction of purpose, that utilitarian understanding of ‘just where one is going’, is ambiguous at best, and is rarely considered these days by the population-at-large. They are content to accept the spoon-fed rhetoric of those persons who rule, not lead, them in their daily lives; and could it be otherwise? A nation of three-hundred million persons is quite unwieldy, even if one could contrive and put to practical use a comprehensive form of government, which would educate, nurture, and direct a particular population. Utopia, as a dream, will never happen in anyone’s lifetime, as this is a ‘hope’ and not a reality, and never will be. Individuals support and believe in governments which allow the majority to feel that, while they owe allegiance to a body of persons who rule them they, nevertheless, are comfortable in their daily lives, their routines fixed, and their neighbors consistent with their own view of the world, their nation, their spiritual constructs, that is, their mores, and their understanding of good and evil.

As we pursue this ethereal Albion, this state of mind, and literal creation, one will have to come to grips with, and form an understanding of, what it means to be a citizen of one’s own nation: what boundaries are defined as, and what prerequisites are utilized to confine one to that particular nation; and finally, what form of government is best suited for that nation. Moreover, if anyone should anticipate and vocalize the sentiment of ‘we have the best form of government’ on the planet, let me say this: You have a life and a nation, you have a governmental institution called ‘democracy’, and you have certain day-to-day routines and habits. Nevertheless, are you happy? Do you feel familiar with your surroundings, with your neighbors? With the direction of your nation? Do you feel as though your thoughts and aspirations for yourself and your nation are the same as those who rule; are they the same as those who live in your city, your town, and your street? The answer is not hard to come to grips with, and most if not all of Western stock have answered more than one of the questions above, with a NO!

Does anyone care how you feel?

When I sit among strangers, of my own stock, and discussions of present day events filter through the remonstrations of alcohol, divorce, work stress, children, religion, politics, and race, many things become apparent which is not portrayed on the evening news. However, I am getting ahead of myself.

Firstly, let us examine, for those who are new to Nationalist conversation or nationalist sentiment in general. Specifically, what does it mean to be a part of a Nation? Does it make any difference that you are a nationalist compared too, let us say, a democrat, oligarch, libertarian, or dictator?

In today’s commonplace society, the rationale of just ‘what’ or ‘who’ comprises a nation is tenuous, barely hanging on to the formula that nation is simply the idea of political symmetry; that it is the part or whole of the ‘system of law’ which encompasses a defined population: the People. All this presupposes the collective apparatus of the ‘spectacle’, the contorted ‘mass’ of persons confined within a controlled environment; not boundaries in the traditional sense, but an environment, which exists solely on the ledger sheet. The ledger, to coin a metaphor, is written on paper only.

In our present epoch, or phase of development, we constantly hear about, and discuss with our friends and neighbors, about the changing face of this nation, this America. In other quarters, this discussion persists, and has remained the focal point amongst individuals who require no written law to describe what they see of themselves and those to whom they call ‘fellow citizens’. The same indicators, which require an immediate understanding between themselves, mark them: a similarity of origin. Of Race. This can include any race, in any part of the country. It defines the tribal unit, that embryo of all social dynamics and fledgling political structure: cohesion.

Every tribal unit, or familial structure, is a community of some kind; it is associated with kinship, both in a practical and personal context. Every community is established with an intention to do some good; for mankind, generally, always act in order to obtain that which they think good for themselves and those who make up their social order. But, if all communities aim at some good, it is the state or political community, which is the highest state of being of all, and that which embraces all the rest, aims at good or the most excellent, in a greater degree than any other, and strives always for the highest good. This is the implied contract between equals; that is, sharing equally the highs and lows of the human condition.

Poets Dream

This is the nascent beginning of nationalism. There is no law; there is only commonality of interest, of survival, of that slow-paced growth which ever increases the stability of the tribal unit. It starts out small, it does not come about overnight, as it were, complete with science, technics, communications, or a sense of cohesion but, rather, all share an organic rhythm, a pace which encourages social interaction, of friendships, of confidence and betrayal; the pattern of daily routines, of a fixed relationship to the territory in which all call their own. All of this ineluctably creates the essence of nation, the corporate unit, as compared to the tribal.

Those who are willing to consider these types of things as their first elements of growth and origin, whether one calls this a state or nation, will acquire the clearest and most relevant view of both if they consider firstly, that it is in the union of both that brings to bear the fact that without one, the other may not continue. In a practical sense, it is the sense that one cannot exist without the other; in its simplest of forms, it is as if male and female are joined, for without this union of male and female, the race would cease to exist. This metaphor of male and female is, in the final analysis, a correct and logical description, for in common with the urges and instinct of nature and nature’s law, not a ‘prescribed set of laws’, mankind has a natural desire and instinct to leave behind an image of themselves. This, then, becomes the corporate unit: the State.

The family, then, is the association established by nature for the supply of men’s everyday wants; furthermore, it is the association which is the preamble to rulership, guidance, and authority, without which no cohesion may long remain, for the parts are individual by inclination, and will spin off without direction, if the head is not in control of the body. Family, as the term indicates, is of the same corporeal components, which multiplied a million fold, shares the same inclinations and proclivities which blood and territory have graced it. So it is, when several families are united, and the association or community seeks to attain something more than the simple supply of daily needs, the first society to be formed is the village.* In addition, the most natural form of the village appears to be that of a colony, or branch from the same family, composed of the children and grandchildren, each in turn, who are said to be suckled with the same milk.

Thus it is, that when several villages are united in a single complete community, large enough to be self-sustaining, the state** comes into existence, originating in the bare necessities of life, and continuing in existence for the sake of a good life. Therefore, if the earlier forms of society are natural, so is the state, for it is the end result of all good efforts on behalf of the persons who reside within the confines of that state, and will be judged good or evil by its very nature; and the nature of a thing is its end. This is what we call all things which are fully developed as to its nature; whether that nature is describing a man, animal, or family. It is the legacy from which all organisms derive their force, their vitality, and are known by it. Hence, it is evident that the state is a creation of nature. Therefore, man is by nature a political animal.

A social instinct is implanted in all men by nature. How much greater is the inception and creation of an organized environment created for the betterment of mankind; for when individuals come to know a sense of perfection, they are considered the highest of the animal forms, for animals follow instinct only, man it is hoped, follows law which is the handmaiden of justice, intelligence and virtue. Without virtue, in any case, individuals become savage and less than men; justice was the sense of those persons who formed the state for the betterment of all, its administration, and the development of the determination of what is just. This becomes the first cause of an orderly political society: virtue combined with justice.

Western men and women are obligated to their forebears by the rite of sacrifice and duty; there is no mistaking the continuity, which we all share with our antecedents. The structure, form, and sense of justice and virtue, which we as Americans, pride ourselves, has been hard won, steeped in self-sacrifice, life and death, so that we, their children, might enjoy the fruits of their labours. Yet, a gift, received too readily, or too often, can make for spoiled, rotten, lazy, and careless individuals; individuals who have squandered the gift, who have passed off the modern transient days of the present, as the righteous and rightful days of yesteryear, careless as to the value of the gift nor, sadly, as to its rightful recipients. Instead of protecting the gifts of liberty, of freedom, and individual responsibility to the whole, the children of these once proud, indomitable and unconquerable people, have been taught to be ashamed, to shrink from the very concepts of courage, loyalty, duty, and affinity with, must I say it, to their own Kinsmen, related by blood and bone; related in spiritual abstractions, and spiritual manifestations. In short, instead of basking in, and accepting the similarities we, as a people should share, nevertheless, deny this affinity. What is worse, we deny this affinity with a purpose, locating and eradicating any vestige, no matter how small, of racial sympathy for our own western stock. We have even allowed our enemies to make these feelings a crime. Hate is the clarion call of the Modern.

Yes, the Modern does hate. He hates the natural demarcation of individuals but, only because he cannot control it within the confines of his state. He hates the division of the naturally divided empire; hence, he seeks control, he may call it the ‘rule of law’, or ‘legal compromise’, but it is still control, plain and simple. The Modern hates nationalists, for nationalism denotes that spectre of racial dynamics, and he has worked hard to destroy the natural inclinations of his own people, just as the revolutionist of the past – Russia saw this, as did France – the Modern was at work, even then. The Modern has brought to bear in the West, specifically the United States, a construct which, and with the aid of members of western stock, has demanded ‘inclusiveness’ at the point of a sword; this is no mere metaphor, for the Modern has impaled millions on the point of his legal fraternity, of despotic equality. We hear this all the time; we see it on every modern television show. We are inundated with the spectacle of inclusion. To each and sundry who envision the naturalistic environments of just a few years ago, they are marked as ‘outsiders’, ‘troublemakers’, ‘haters’ and breakers of the peace. They are marginalized, fired from the centers of learning – those centers which house, in many cases our own children – and are flung into prisons for ‘questioning’ events and ideas, which mark them as free Western men!

 No longer are we, as Western men and women, considered family, colony, village or racial state; no, we are, and have been, de facto members of a legal empire, an empire of corrupted traditions, devalued virtues, and neglected sovereignty. In short, what the nationalist has warned of these past hundred years or so has, to be sure, come to pass; it has come to exist with a passion unrivaled since the last major epoch of empire and disintegration. The dereliction of these men of power which money has brought to bear upon their own stock, has shattered the once secure and vigorous imagination and self confidence of their fellows, and for what? So that those who claim power and rulership over their peers should remain in power? It appears this way.

My brothers and sisters, wherever you may live, in whatever country or province, remember this: When you were bourne living, kicking and screaming, awake to the call of a new life, you were given certain aspects held within your nature, your spirit and soul; this is your gift, which was given to you by your mother and father, and in turn, you will do the same for your children. It is a gift, which implies duty. It is a gift, which implies obligation. It is a gift, which implies continuity with your fellows. No legal manipulation can make it so, it was part of nature’s law the second you took your first breath of free air. You owe no one for the right to feel the way you do. Moreover, no ‘law’ can take from you what is ingrained by right of natural law, that kind begets like kind, and laws, which deprive those persons of these gifts, are onerous and evil.

The subconscious does not control the waking state of the living; but it does remain fixed, just under the surface, and reminds us in those moments of doubt and uncertainty, no matter the quarter or country, of just who you are by right of birth:

Unity In Purpose

Sons and Daughters of the West!!

Copyright 2008


[1] Robert J. Mathews – Speech delivered at the National Alliance convention of, 1984.

* Note: We have heard the ruminations of persons who attempt to create a sense of ‘social cohesion’ between the disparate elements of America, the different racial elements, religious, or social proclivities into a Village. What we speak of here as a village is the natural progression of a single people, its disparate elements comprising a single rudimentary source. A village cannot be considered a stepping stone to the larger national characteristic of stability and tradition unless it is in the only sense worthy of consideration, that of a People in a racial, and only a racial sense, for all value comes from a common source, and will die on the vine if it ceases to be rooted to that which gave it life. FLS

** In the ancient Hellenic construct of families and Kings. For there was one law and one lawgiver which, in turn, fell to members of the family.

 

 

 

 

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