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  • Randolph Dilloway
    • Jun 2013
    • 1849


    Cosmotheism: The Path
    Published by admin, on September 9th, 2010

    by Dr. William L. Pierce (pictured)

    EDITOR’S NOTE: ’Cosmotheism’ is the name given by the late Dr. William Pierce to his philosophy of life — his religion, if you will — which embodied for him the fundamental truths about the nature of the Universe and our purpose in it. By the standards of a more childish and innocent time, Dr. Pierce might be adjudged an atheist, and by those who call themselves ‘atheists’ today — the narrow egoists of the Rand cult and its derivatives, and the sentimental Christians-without-Christ who constitute the ‘Secular Humanist’ and Marxian reformations of the gospel — he could not even be understood, so limited is their vision.

    Dr. Pierce’s Cosmotheism is not a ‘revealed’ religion, but is instead what he called a natural religion, in that it rejects all of the claimed supernatural and unverifiable communications between a putative deity and man which find their way onto shining golden plates or ancient scrolls, instead having its basis in the realities of Nature that our eyes — and the investigations of science — have confirmed. In the drama of the evolution of life from non-living matter, and of higher and more conscious beings from lower forms of life, William Pierce sees a path of purpose and destiny for us.

    The Path is the first of Dr. Pierce’s three great essays on Cosmotheism, all of which will be presented on National Vanguard.

    Dr. Pierce wrote these pieces — expressing what he saw as his most profound insights into the nature of reality — in somewhat poetic language. The more rational-minded among us, who disdain the flowery phrases of the preacher or the mystic, must not be put off by that. Dr. Pierce, that supremely rational of men, the physicist, the teacher of hard truths, was trying to reach us at two levels simultaneously, I think: the level of our reason, where Spencer and Aristotle reach us, and the level of our instincts or soul, where Wagner and Mozart touch us and Apollo and Zarathustra dwell. — Kevin Alfred Strom.


    LIFE IS SHORT, our brothers and sisters. Must it also be empty? Must it also be bitter? Must its passing hold terror?

    Where is fulfillment to be found in the midst of shallow and empty things? Where is peace to be found in the midst of chaos and strife? Where is serenity to be obtained in a spiritual wasteland?

    Seek no more, our brothers and sisters, for we give you these answers, and more.

    We show you the meaning and the purpose of things. We lead you from confusion and uncertainty to knowledge; from weakness to strength; from frustrated desire to fulfillment.

    We lead you to the Path of Life. We bring your souls into harmony, with the Spirit of All Things.

    We give you the Truth, which is this: There is but one Reality, and that Reality is the Whole. It is the Creator, the Self-Created.


    The meaning of the Truth is this: Man, the world, and the Creator are not separate things, but man is a part of the world, which is a part of the Whole, which is the Creator.

    The tangible Universe is the material manifestation of the Creator. All the blazing suns of the firmament; the formless gas between the stars; the silent, frozen mountain peaks of the moon; the rustling trees of earthly forests; the teeming creatures of the dark ocean depths; and man are parts of the Creator’s material manifestation.

    But the Creator has a spiritual manifestation, which is the Urge toward the One Purpose. The Urge lies at the root of all things and is manifested in the relations between all things.

    The Urge is in the tenuous gases of the void, for they have a purpose, which are the flaming suns and all the planets, which form from them. The Urge is in the earth, for it has a purpose, which is the realm of plants and animals which flourish on it. And the Urge is in man, for he has a purpose, which is higher man.

    And the purposes of all these things are steps on the Path of Life, which leads to the One Purpose, which is the Self-realization of the Creator: the Self-completion of the Self-created.

    And the matter and the spirit, the Universe and the Urge, are One, and it is the Whole.


    Man is of the Whole, and his purpose is the Creator’s Purpose. And this signifies: Man is, in part, both the substance and the means of the Creator, and he is nothing else; this is his entire being and purpose.

    And man serves the Creator’s Purpose in two ways. The first way is the way of all the other parts of the Whole; it is the way of sub-man; it is the blind way; it is the way of the deeply in-dwelling consciousness, the immanent consciousness; it is the way of instinct. The second way is the way of higher man; it is the sighted way; it is the way of the awakened consciousness and of true reason; which is to say, it is the way of the perfect union of the immanent consciousness with man’s reason, which perfect union we call Divine Consciousness.


    The meaning of the first way is this: The Purpose of the Creator is Self-completion; the Path of the Creator toward Self-completion is the Path of Life; and man is a step on this Path.

    The Creator existed before man, and the Creator will exist after man has surpassed himself. The step on the Path before man was sub-man, and the step on the Path after man is higher man. But man is now, for a time, a part of the Creator, of the ever-changing, ever-evolving Whole.

    There is a threshold on the Path at the step, which is man. It is the threshold of Divine Consciousness. Before man, each part of the Whole was blind, and it could not see the next step on the Path. The gases of the void could not foresee the suns which they were to become, nor could sub-man foresee man. The Urge carried the Whole along the Path, and each part of the Whole, though blind, served the Creator’s Purpose.


    And the meaning of the second way in which man serves the Creator’s Purpose is this: The evolution of the Whole toward Self-completion is an evolution in spirit as well as in matter. Self-completion, which is Self-realization, is the attainment of perfect Self-consciousness. The Creator’s Urge, which is immanent in the Universe, evolves toward an all-seeing Consciousness.

    Man stands between sub-man and higher man, between immanent consciousness and awakened consciousness, between unawareness of his identity and his mission and a state of Divine Consciousness. Some men will cross the threshold, and some will not.

    Those who attain Divine Consciousness will ascend the Path of Life toward their Destiny, which is Godhood; which is to say, the Path of Life leads upward through a never-ending succession of states, the next of which is that of higher man, and the ultimate that of the Self-realized Creator. True reason will illuminate the Path for them and give them foresight; it will be a mighty aid to the Creator’s Urge within them.

    And those who do not attain Divine Consciousness will continue groping in the darkness, and their feet will be tripped by the snares of false reason, and they will stumble from the Path, and they will fall into the depths.

    For the threshold at which man stands is a dangerous threshold, a difficult threshold. And man’s reason is a dangerous achievement. Just as it can give eyes to his instinct, which is the immanent consciousness of the Whole acting in him, so it can confuse and mislead his instinct.


    And let us now understand the present state of man, so that we can distinguish true reason from false reason. Let us employ true reason, so that it can guide us across the threshold of Divine Consciousness.

    The difference between true reason and false reason is this: True reason seeks to guide man’s actions in accord with the immanent consciousness of the Whole, while false reason does not.

    The man or woman of true reason seeks order in all things, and he shuns chaos. He is pleased by a harmonious relationship between all the elements of his life and the world. He rejects that which clashes and does not fit, that which is alien.

    He is happy in the knowledge that what was true and good yesterday will be true and good tomorrow. Through order and harmony, he seeks true progress, which is the ascent of the Path of Life; but he shuns frivolous change, which destroys the harmony between the past and the future.

    He loves truth, and he hates falsehood.

    He loves beauty, and he hates ugliness.

    He loves nobility in all things, and he hates baseness.

    And all these predispositions of the man or woman of true reason are like rays thrown out by the Divine Spark which burns in his soul. And this Divine Spark is the immanent consciousness of the Whole. It is the presence of the Creator’s Urge in him.


    The Divine Spark burns brightly in some men, and their reason is true. It burns less brightly in others, and in them true reason may give way to false reason.

    For the Urge is in all things, but the state of consciousness of the Whole is more highly evolved in some things than in others. It is more highly evolved in living things than in non-living things; in man than in other animals; and in some men than in other men. There exists in the various living creatures a continuous hierarchy of states of the immanent consciousness of the Whole.

    In the best of times men and women of true reason prevail, and there is true progress.

    But in the worst of times false reason overcomes true reason. Then the self-seekers, the liars, and those of base motives prevail.

    And then all the other evils come forth: Falsehood overcomes truth and is held up in the place of truth. Ugliness replaces beauty and is preferred over beauty. Baseness is everywhere and is praised as nobility. Disharmony rules all men’s lives, and those of true reason are frustrated in their desires.

    Lies are heard everywhere, and no one has the power to speak against them. Evil deeds are seen everywhere, and no one can act against them. All that is good, valuable, and progressive is pulled down and defiled. All that is alien and discordant grows and multiplies. There is no true reason or peace in the masses of men, and they are without direction or purpose.

    Then most men live from day to day, and their only thought is of themselves. Through idle amusements, through eating and drinking, through games and parties, through stupefying themselves with intoxicants, and through every other form of self-indulgence, they turn their thoughts away from the meaninglessness of their existence.

    Some men attempt to give directions to their lives, but they are false directions. Their purposes may be to accumulate wealth or to wield power over other men or to become skilled in some art or craft. But unless these purposes are related to the Creator’s Purpose they are without merit and the lives of those who pursue them are as without meaning as the lives of those with no purpose.

    For falsehood may often have the appearance of truth, but it remains false nevertheless. A man may pile up mountains of gold, or he may order nations to war, or he may acquire great knowledge or skill, but if he does not direct his life in accordance with the One Purpose, he may as well not have lived.


    Death comes to the man or woman without Divine Consciousness as it comes to the sub-man: living matter becomes non-living matter; meaningless life becomes meaningless death; the personality is annihilated. Eternal nothingness is the destiny of those who are spiritually empty.

    But he who has attained a state of Divine Consciousness partakes of the immortality of the Whole in the way of higher man: his body perishes, but his spirit remains with the Whole.

    He who is a member of the Community of Divine Consciousness is not annihilated by death, because his consciousness is one with that of the Community. So long as the Community lives, his consciousness lives; and so long as the Community serves the One True Purpose, he who served that Purpose before the perishing of his body serves it in eternity.


    The Community of Divine Consciousness is the Community of the Awakened, the Community of the Climbers of the Path, the Community of the People of the Rune of Life, the Community of the Ordained Ones.

    The gathering of those who would become members of the Community of Divine Consciousness is called the Cosmotheist Community; it is the Community of those who would become People of the Rune.

    And the People of the Rune are known by these four things: knowledge, consciousness, discipline, and service; they are the things for which the members of the Cosmotheist Community strive.

    By knowledge is meant understanding of the Truth. It is attained by the receptive learner through diligent study of the teachings of the Cosmotheist Community.

    By consciousness is meant the awakened state of those who have gone beyond knowledge and have partaken of the immanent consciousness of the Whole which resides in their innermost souls; they have understood the inner message and have seen that it is the same as the outer message, which is the message taught by the Cosmotheist Community. The attainment of consciousness, like knowledge, requires receptiveness and diligence, and it also requires good will, which is to say, a pure motive.

    Discipline comes from without and from within. From without it is imposed on the members of the Cosmotheist Community. By being so imposed it brings forth the growth of discipline from within. Without discipline, there is no mastery, and he who has not mastered the chaos of conflicting forces within himself cannot render full service. But discipline imposed and discipline which grows from within together give those who have attained knowledge and consciousness mastery over their own forces, so that those forces may serve the Creator’s Purpose.


    Service of the Creator’s Purpose is the purpose of all things, and the purpose of the Community of Divine Consciousness is service which is conscious and disciplined. In this dangerous and difficult era of the threshold between man and higher man, many men have ceased serving the Creator’s Purpose in the old way, which is the way of sub-man, the unconscious way, and they have not begun serving in the new way. False reason leads them instead into the grievous error of contravention of the Creator’s Purpose.

    But the members of the Community of Divine Consciousness, the Awakened Ones, the People of the Rune, serve in the new way, which is the way of higher man, the way of true reason. They are conscious agents of the Creator’s Purpose.

    And they are ordained to overcome the men of false reason and to put an end to the works of all those who contravene the Creator’s Purpose.

    They are the beginning; they are the first crossers of the threshold; they are the pointers of the way, of the Path of Life. Through their service, they resume the never-ending ascent toward their Destiny, which is Godhood.


    And this is our summons to you, our brothers and sisters; it is our call to all the men and women of our blood who are of good will:

    Abandon falsehood and folly. Cast off alien ways and free yourselves from the snares of false reason. Turn away from the corruption of this decaying order of things.

    Understand who you are and what your purpose is. Seek your Destiny. Put your life into the service of Cosmic Truth.

    Enter now into the Cosmotheist Community. Partake of our joyful certainty that the Creator’s Purpose will be fulfilled. Lay with us the foundations for the new order of things, which will rise in the place of the old.

    Cross with us the threshold of Divine Consciousness. Strive with us toward membership in the Community of the Awakened.

  • Randolph Dilloway
    • Jun 2013
    • 1849

    Cosmotheism: On Living Things

    EDITOR’S NOTE: On Living Things is the second essay, in a series of three, in which Dr. Pierce expresses the fundamentals of his philosophy, on which all of his political work was ultimately based. If you have not already done so, you should read The Path before reading On Living Things.

    In prior articles in the series ‘Intimations of Cosmotheism’ on National Vanguard, I have shown that other writers and thinkers, including Charles Lindbergh and Sir Oswald Mosley, have expressed ideas parallel to those which Dr. Pierce brought to their fullest expression. The third essay, On Society, will also be presented on National Vanguard.

    Dr. Pierce wrote these pieces — expressing what he saw as his most profound insights into the nature of reality — in somewhat poetic language. The more rational-minded among us, who disdain the flowery phrases of the preacher or the mystic, must not be put off by that. Dr. Pierce, that supremely rational of men, the physicist, the teacher of hard truths, was trying to reach us at two levels simultaneously, I think: the level of our reason, where Spencer and Aristotle reach us, and the level of our instincts or soul, where Wagner and Mozart touch us and Apollo and Zarathustra dwell. — Kevin Alfred Strom.


    From The Path we know these things:

    There is but one Reality, and that Reality is the Whole. It is the Creator, the Self-created.

    The material manifestation of the Creator is the tangible Universe, with all its non-living and living things, including man.

    The spiritual manifestation of the Creator is the Urge toward the One Purpose. The Urge lies at the root of all things and is manifested in the relations between all things.

    The One Purpose is the Self-Realization of the Creator: the Self-completion of the Self-created.

    Man’s purpose is the Creator’s Purpose. He is a part of both the substance and the means of the Creator, and he is nothing else; this is his entire being and purpose.

    Man serves the Creator’s Purpose in two ways: unconsciously and consciously. In both ways, he follows the Path of Life, which is the Creator’s evolutionary Path toward Self-Completion. He passes from step to step on the Path, from sub-man to man to higher man, and beyond.

    In the unconscious way the passing is blind, an its driving force is instinct, which is a manifestation of the immanent consciousness of the Whole in man.

    And in the conscious way the passing is guided by man’s awareness of his true identity and his true mission; this awareness illuminates the Path before him and allows him to choose his steps.


    These things, which we know, lead us to an understanding of the significance and value of all living things: of the variety of animals, of the races of man, and the varying qualities of individual men.

    We understand that the living things developed from non-living things through the all-permeating Urge toward self-realization: first, there was the Urge, and through it came the ordering of non-living things; and the highest ordered became living. And the Urge has ordered the living things, and through this ordering has come higher levels of consciousness. And the Urge continues its ordering.

    All matter, living and non-living, is ordered in a hierarchy: animate above inanimate, conscious above unconscious. The Urge is toward higher consciousness; the purpose of all material things is the implementation of the Urge, the service of the One Purpose; and the value of each thing is its potential for serving the One purpose.

    Now, our understanding of this truth must serve as a guide to us in evaluating all things living and on-living, animate and inanimate, human and non-human.


    Some have taught falsely that all things, being of the Whole, are sacred and inviolable. They mean: sacred in the eyes of men; inviolable by men. They may be of good will, in wanting to restrain men from thoughtless destruction, in wanting to protect beautiful and noble living things, in wanting to preserve the harmony of the Universe. But their understanding is limited, and their teaching is contrary to the purpose of the Creator’s Purpose.

    For man is not a spectator, but a participant; not a being apart, but a part of all Being. And every living part of the Whole lives only by violating other parts; every animal must take unto itself other living things and must cast away its wastes.

    It is only the Whole which is inviolable, only the One Purpose that is sacred. The parts of the Whole come and go; they are subject to the eternal process of Creation, which annihilates some, preserves some, and transforms some.

    And higher man, Divinely Conscious man, is an agent as well as a subject of this process. When a member of the Community of Divine Consciousness acts in accord with the One Purpose, the Creator is acting.

    Others have taught falsely that man himself is sacred and inviolable; that all who are “men” are immune to the process of creation, that men stand aside from it and above it, and that all men are of one kind.

    But the value of man lies not in his conformation, nor in his ability to speak or to reason, except as these things aid him in serving the One Purpose. If he does not serve the Purpose, his life is without value, his formation and reason meaningless. If he contravenes the One Purpose, then he is an abomination, his life a defilement of all life.


    Thus are men ranked in value: First in value are those with Divine Consciousness; they are those who walk the Path of Life with sure foresight; they are those who have crossed the threshold from man to higher man; they are those who serve the Creator’s Purpose in full consciousness that they are of the Creator and in full knowledge of the way in which they serve; they are the Awakened Ones.

    Next in value are those of goodwill and awakening consciousness; they are those who strive for Divine Consciousness; they are those of the Cosmotheist Community.

    After them are all those of the stock from which the Awakened Ones arise, those of the same race-soul; for they collectively are the reservoir in which higher man has his origin and from which he draws his replacements.

    But in this reservoir men are also ranked in value: Those uncorrupted by false reason are higher, and those corrupted are lower.

    Those of goodwill are higher, and those indifferent, self-seeking, or serving alien masters are lower.

    Those who have mastered themselves are higher, and those who have not are lower.

    Those with great capability for knowledge are higher, and those with less capability are lower.

    Those who are of strong constitution and who are well formed are higher, and those who are weak, sickly, or ill formed are lower.

    And those men who, even though of the stock from which the Awakened Ones arise, are corrupted, of ill will, undisciplined, without the capability for knowledge, weak, or ill formed cannot claim value by reason of their stock alone.

    For they may threaten, through evil action, the One Purpose, if they are corrupted by false reason and of ill will.

    And they may also threaten, through weakening of the stock, the One Purpose, if they lack the capability for discipline or knowledge or are of poor constitution.


    And all other living things may also be ranked in value: men not of the stock from which the Awakened Ones arise; the beasts of the field, the birds of the air, the fishes of the sea; the smaller things which creep or crawl or fly; the large and small forms of inanimate life.

    Each living thing has a potential for good effect and for evil effect, for serving the Creator’s Purpose and for contravening it. This potential is both inherent in a thing and dependent on its relationships with other living things, and it determines the value of the thing.

    Let us now understand how this potential is judged: The Potential for good which is inherent in a thing is its potential for attaining Divine Consciousness or for giving rise to new things which may attain Divine Consciousness; its potential for good which is dependent on its relationships with other things is its potential for hindering the attaining of Divine Consciousness by other things.

    A thing’s potential for evil, which is dependent on the thing’s relations to other things is its potential for hindering the attaining of Divine Consciousness by other things.

    A thing may have a high potential for attaining Divine Consciousness, but it may also have a potential for hindering another living thing with a higher potential for attaining Divine Consciousness; or it may have a low potential for attaining Divine Consciousness, yet have a high potential for aiding another living thing in attaining Divine Consciousness.

    We can deem a thing good or evil only after we have weighed together its potential for both good and evil effect. For this weighing, we must have knowledge; for this reason does the Cosmotheist seek knowledge.


    A living thing may realize its potential for good effect by proving either physical or spiritual sustenance for the stock of men from which the Awakened Ones arise:

    It may provide physical sustenance, as the sheaf of grain or the steer provides bread or meat.

    Or it may sustain those things which provide sustenance, as the grass of the meadow nourishes the steer or the microbes of the soil allow the grain to grow.

    Or it may provide spiritual sustenance, as the trees of the forest, the flowers of the field, the strong and graceful beasts of prey provide beauty for the eye, instruction for the mind, and inspiration for the soul.

    And a living thing may realize its potential for evil effect in all the ways it may harm the stock of men from which the awakened Ones arise:

    It may weaken or destroy that stock physically, as the plague microbe or the debilitating parasite wreaks its havoc.

    Or it may deny that stock sustenance, as the swarm of locusts destroys the sustaining grain.

    Or it may corrupt that stock spiritually, as the stock of alien race soul spreads its spiritual poison.

    Or it may corrupt that stock through a mixing of bloods.

    The first two of these evil effects may come from things which have a low potential for attaining Divine Consciousness, but the latter two come only from things which are close in potential for attaining Divine Consciousness to the stock from which the Awakened Ones arise.


    Let us understand these latter evils:

    The process of Creation is a process of developing self-consciousness in the Whole. Its way has progressed from blindness to foresightedness, from unguided groping to the threshold of consciously directed progress.

    Because its way has been a groping, bound in the fog of imperfect consciousness, Creation has followed many channels; the Urge has taken many directions.

    In some channels the current of progress has been slow, and in some it has been rapid. Some channels have ended in stagnant ponds, and the Urge has found no outlet. Some ponds have dried up altogether.

    In other channels the current has been rapid, but the course of the channel has gone askew: reason has developed without consciousness, strength without discipline, action without service for the One Purpose.

    Thus are we to understand the diversity of the forms of life.

    In one channel the current has been sufficiently rapid and the course sufficiently true that the stream of life has reached the edge of the fog. Beyond lies the open water in which distant goals can bee seen and a straight course chosen with foresight.

    But other currents also run near the edge of the fog, and the danger still exists of being swept into a false channel, of being carried back into the fog, of emptying into a stagnant pond. And the closer we are these false channels, the greater the danger.


    And so, then, those living things which provide necessary physical and spiritual sustenance for the stock from which arise the awakened ones are good and should be preserved: the grain and the steer, just as the living forest, the flowers of the field, the eagle and the leopard, and all other living things necessary to these.

    And those living things which weaken the stock from which the Awakened Ones arise, or deny it necessary sustenance, or pull down its potential for divine consciousness are evil, and measures must be taken against them; against the disease organisms which plague sustenance, against the lesser stocks which may mix or corrupt. And as the last of these evils is the greatest, so must the strongest measures be taken against it.


    In evaluating living things this also must be understood:

    Our stock has reached a threshold, which separates the unconscious way of progress from the conscious way, and the values of all things change when this threshold is crossed.

    In an age of immanent consciousness some living things served, through their very hostility, to advance our stock, as the wolf strengthens the stock of sheep by pruning away the slow and the infirm.

    In an age of awakened consciousness, these things cease to serve; our stock will prune itself, and the pruning will better serve the One Purpose, because it will be done with foresight.

    But at the threshold we must use the greatest care; its crossing is a time of danger, in which the old way no longer serves, and the new way still waits beyond the threshold.


    And these are the qualities which man shall value in himself, both higher man and the stock from which higher man arises.

    First, the brightness of the Divine Spark in his soul, which is the immanent consciousness of the Whole in him. The brighter it burns, the truer is a man’s inner sense of direction.

    Second, the strength of his reason, for the perfect union of reason with immanent consciousness is Divine Consciousness. The stronger is a man’s reason, the more effectively can he implement the Creator’s Urge and the more truly steer his life’s course in the direction illuminated by the Divine Spark in his soul.

    Third, the strength of his character, which is his ability to act in accord with his immanent consciousness and reason, overcoming the lesser urgings in himself, seeking consciousness rather than pleasure, knowledge rather than happiness, true progress rather than wealth. It is his ability to subordinate all the extraneous urgings, which are of the nature of sub-man and man, to the Creator’s Urge, which is the nature of higher man.

    Fourth, the physical constitution of his body, that it might serve well the One Purpose. Thus are strength and soundness and keen senses to be valued, for they make the body a better tool; and beauty, for it manifests man’s Divine nature and inspires his efforts to act in accord with the urgings of his race-soul.


    These are the ways in which man shall consciously serve the Creator’s purpose, combining true reason with immanent consciousness in the advancement of his stock along the Path of Life:

    He shall keep his stock pure; he shall not permit his blood to mix with that of other stocks, for each stock follows a different course along the Path of Life. When stocks are mixed, the inner sense of direction is lost, and with it the potential for attaining Divine Consciousness.

    He shall increase the number of his stock, and he shall make every land wherein he dwells free of the danger of mixing with other stocks.

    He shall so arrange his laws and his institutions so that in each generation men and women shall engender numbers of offspring in proportion to their own value: the best shall engender the most, and the worst none.

    He shall guide the progress of his stock from generation to generation: He shall act as the wolf and the winter have acted, pruning and selecting; and he shall act as have all those forces of the Whole which changed the seed of his stock.

    And he shall do these things in full consciousness of his identity as the substance of the Creator and the agent of the Creator’s Purpose.



    • Randolph Dilloway
      • Jun 2013
      • 1849

      Cosmotheism: On Society

      EDITOR’S NOTE: On Society is the third and final essay in which William Pierce expresses the fundamentals of his philosophy, on which all of his political work was ultimately based. If you have not already done so, you should read The Path and On Living Things before beginning this piece.

      In prior articles in the series ‘Intimations of Cosmotheism’ on National Vanguard, I have shown that other writers and thinkers, including Charles Lindbergh and Sir Oswald Mosley, have expressed ideas parallel to those which Dr. Pierce brought to their fullest expression.

      Dr. Pierce wrote these pieces — expressing what he saw as his most profound insights into the nature of reality — in somewhat poetic language. The more rational-minded among us, who disdain the flowery phrases of the preacher or the mystic, must not be put off by that. Dr. Pierce, that supremely rational of men, the physicist, the teacher of hard truths, was trying to reach us at two levels simultaneously, I think: the level of our reason, where Spencer and Aristotle reach us, and the level of our instincts or soul, where Wagner and Mozart touch us and Apollo and Zarathustra dwell. — Kevin Alfred Strom.


      Human social institutions, like all other things, are of the Whole, and they cannot be perfect while the Self-realization of the Whole remains incomplete. As men and all other things made by men they can only serve the One Purpose imperfectly.

      While men lack consciousness, their society reflects their blindness and their groping; its service fails; it even may become an instrument of retrogression, contravening the Creator’s Purpose.

      But when men are awakened, then their society should reflect their consciousness and their true reason; it should become an instrument of progress; it should manifest in its structure and in its institutions the Urge toward the One Purpose.

      How, then, should men who have been awakened constitute their society so that it may best serve the Creator’s Purpose? How should they govern their community, which is the Cosmotheist Community? What should be the forms and functions of their institutions?

      We know that men who are members of the Community must keep their stock pure, increase their number, and make every place where they dwell secure for these purposes; they must strive for knowledge, consciousness, discipline, and service; they must judge themselves by their qualities and order themselves accordingly; and they must elevate the value of their stock from generation to generation. (See On Living Things and The Path.)

      These four concerns of men — survival, right striving, order, and progress — are the proper determinants of human social institutions. Accordingly, society has four proper functions: defense of the Community and of the stock in which it is based; guidance of the striving of the Community’s members; organization of the Community for the maintenance of order and the effective pursuit of its Purpose; and elevation of the value of the Community’s stock.


      The Community defends itself and the stock in which it is based by providing collective means for countering the many dangers with which the individual man alone cannot contend.

      The Community must protect the purity and healthfulness of the air men breathe and the water they drink. It must concern itself with the quality of the food they eat. It must beware of every threat to the physical health and fitness of men, and it must have the means to prevent any man from poisoning the common air, water, or land, whether from greed, malice, negligence, or ignorance.

      The Community also must have the means to promote those factors in the lives of men which lead to sounder, stronger, and more beautiful bodies; to build health is to defend against illness.

      Vigilance against famine and disease, the conservation of common resources upon which the survival or welfare of the Community and its stock depends, and armed protection of the Community against those who would harm it are necessary elements of society’s defensive function.

      Likewise are those elements concerned with defense against the corruption of men’s spirits necessary, for survival depends not on the physical aspects of men’s lives alone: Just as the defense of the physical health and welfare of the Community is a proper social function, so is the defense of its spiritual health and welfare.

      Thus, it is proper that the Community use all needed means to exclude the purveyors of doctrines which would have men act against the Creator’s Purpose, and that it oppose diligently all influences which corrupt men’s spirits and turn them from the Path of Life.

      If a man teaches others that the mixing of stocks is permissible or that all men are of equal value or that human life has no purpose, then the Community shall make him an outlaw and drive him out.

      And, whether a man teaches falsehood or not, if his behavior or his manner of life is such as to lead others astray or to weaken the order of the Community, then he may not remain in the Community. For it is a proper function of society to safeguard the Community against indiscipline as much as against falsehood.


      The Community guides its members in their striving for knowledge, consciousness, discipline, and service by providing a social framework and social institutions within which each striver learns and grows and is shaped into an effective agent of the Creator’s Purpose. These support and direct him; they give him both necessity and means.

      Men’s knowledge comes not from their individual endeavors alone, but from the collective striving of the race over the endless course of generations. The Community must preserve the knowledge gained in each generation and make it the basis for further gain in the next generation; it must impart to the members of the Community knowledge gained by past generations; and it must facilitate the gain of new knowledge to be bequeathed to future generations.

      The Community must provide a framework, which encourages and rewards scholarship, and it must provide the institutions — the libraries, the schools, and the laboratories — within which scholars can seek knowledge effectively.

      The Community must concern itself with the imparting of knowledge outside of its schools as well as inside. The Community’s customs and practices, its celebrations and festivals, its songs and rituals, all the work and the play of its members should impart knowledge of identity, of mission, and of means.

      Above all else, the Community must give direction to the gain of knowledge; for it is not mere knowledge itself for which the members of the Community strive: it is knowledge which leads to understanding, knowledge which complements consciousness, knowledge which abets service of the One Purpose. The Community must ensure that the efforts of its knowledge-seekers are purposeful and coordinated; that every member remains aware of the Community’s direction and of its goal in his quest for knowledge, so that what he gains will be the gain of the Community.

      Those entrusted by the Community to supervise the guidance of its members, however, must ever be mindful that the path to knowledge takes many unexpected turns. The course of wisdom, therefore, is to avoid narrowness and to be ever ready to accept new ways to the goal, if they were better ways.

      Consciousness and discipline, like knowledge, are better acquired with guidance than without, and the Community also must provide this guidance through its institutions.

      Many of the same institutions which guide the members of the Community in their striving for knowledge also will guide the awakening of their consciousness and the building of their control over themselves. Schools must impart consciousness along with knowledge, and they must impart both in a manner which trains the awakening learners in self-mastery.

      Festivals and rituals, likewise, must raise consciousness, and they must demand self-discipline of the celebrants: in practice for song and recitation; in demonstration of grace, skill, and strength. The Community must glory in the self-mastery of its members and in their achievements, valuing these things so highly that all will strive mightily for them.

      Service, above all else, requires guidance, so that the service of each member of the Community complements and reinforces that of every other member. The Community itself is an instrument of service; the performance of service is its reason for existence, and its every institution must manifest that reason.

      The Community, therefore, must have order and structure: each member has his place in the Community, each place serves its purpose, and the purpose of every place is comprehended by the One Purpose. Each member of the Community serves according to his qualities: one in his way, and another in his — and it is good that there be many ways. But each way is guided; each member accepts the guidance of the Community in the performance of his service.


      The Community is not merely the sum of its members, its institutions, and its material assets; it is an organization, and its ability to perform its service depends upon the effective coordination of its components.

      Without order, by which is meant the placing of members in accordance with their qualities, the Community is incoherent, and it cannot progress.

      Without structure, by which is meant the body of rules defining the relationships between its members and governing its institutions, the Community has no strength, and it will fail.

      The qualities of men and women grow from within; but the growth of these qualities is ruled both from within and from without. The Community rules the growth from without, and it judges the qualities according to its standards.

      Some qualities are manifest even in an infant. These include beauty, strength, vigor, and fidelity to the physical norms of the stock. Other qualities — intelligence and disposition — show themselves in the growing child; and some become visible only in full maturity, when the mind and character of the man or woman have developed for many years and been proved in attainments and in service.

      The Community must judge all of these qualities, throughout the life of each member, and it must act on its judgment in such a way that the order in the Community best serves the Creator’s Purpose. It must judge the infant, and decide whether or not his future lies in the Community; it must judge the child, and train him according to his ability; and it must judge the adult, so that he is fitted to his task and to his station.

      In every society men are ranked, in high station or low: some by the criterion of wealth, some by age, some by the favor of the mob, some by the qualities of their friends or associates, some by their mental or physical skills. But the Community stands apart from other societies: its members attain their stations, and they ascend from one station to the next, according only to their value in the Community’s performance of its service.

      In every aspect of the Community’s service, those who are ranked high guide those who are ranked beneath them, and the latter return respect for guidance. Authority to guide is granted by the Community to those whose qualities, manifested in their prior attainments and service, provide assurance that the authority will serve well the Community’s purpose, and it is granted in a measure corresponding to the assurance provided. With each grant of authority, a corresponding degree of responsibility is imposed.

      And these are the four essential institutions of the Community: the family, the academy, the corps of guardians, and the hierarchy.

      The family is the institution by which the Community regenerates itself. For the Community the name of the institution has a special meaning. Others may call a man and a woman living together who are beyond the childbearing age a “family,” or they may use the name to designate an extended group, including grandparents and other related persons. But by “family” we mean a man and a woman united by the Community specifically for the purpose of engendering and nurturing children, and the children so engendered until they attain adulthood.

      Over each family so defined the Community exerts its authority: it judges the children of each family; it limits their number when that serves the Community’s purpose; and it sets the pattern for nurturing them.

      The Community does these things in order to ensure that the value of its stock will increase from generation to generation, and it charges each man and each woman who are united in a family to keep this purpose ever in mind and to govern themselves accordingly.

      The Community honors each man who is a father and each woman who is a mother, and the family in which the two are united, in a measure corresponding to the value of the children they engender; and this value is measured both by the qualities inherent in the children at their birth and by the development and strengthening of their qualities through proper nurture.

      The academy is the institution by which the Community educates its members, throughout their lives.

      In the academy the children of the Community receive a uniform grounding in language, history, music, and the other elements of their cultural heritage; they are made conscious of the spiritual basis of their existence and of the Cosmotheist Truth; and they begin the lifelong process of building will and character through discipline.

      In the academy the youth of the Community receive the training necessary to prepare them for their work in the Community, in accord with their qualities.

      And in the academy those adult members of the Community who serve it as scholars carry on their work.

      The corps of guardians is the institution by which the Community defends itself against its enemies, both within and without: against those who would harm any of the things upon which the life of the Community depends, both its physical life and its spiritual life.

      The men of the Community who are chosen to become guardians shall be trained and proven. They shall come only from among those ordained to a life of service to the One Purpose, and they shall be only of the best of those: of the most disciplined, the most conscious, and the most capable. They shall be the strong right arm of the Community, a sworn brotherhood of sentinels ever vigilant against the enemies of the Community.

      The hierarchy is the institution by which the Community orders itself, rules itself, and holds itself to its proper course along the Path of Life.

      The hierarchy is a community of priests within the Community; in structure it is a series of steps leading upward. When a man enters the first step, he is ordained to a life of service to the One Purpose.

      Thereafter he may be the father of a family, or a scholar in the academy, or a guardian, or a worker in another field of service to the Community, but he remains also a hierarch. As he advances in knowledge, in consciousness, in discipline, and in service, he is judged by those above him; and, according to their judgment, he may progress upward, from step to step, throughout his life.

      The hierarchy guides and judges. It shapes structures and makes or changes rules, when those things are needed; otherwise it preserves what it has made. It looks to the future, foresees the needs of the Community, and strives to fulfill those needs. Above all else, it keeps the Community moving ever upward: toward new knowledge, higher levels of consciousness, greater strength and discipline, more effective service of the Creator’s Purpose.

      The Community may have other institutions which serve its needs, but it must have these four: the family, by which it breeds and builds itself; the academy, by which it trains itself and grows in knowledge; the corps of guardians, by which it defends itself; and the hierarchy, by which it governs and guides itself.


      The Community progresses by traveling upward along the Path of Life from generation to generation: it elevates itself in both its physical and its spiritual aspects.

      It strives toward higher man by pruning and selecting the stock in which it is based. It orders its men and women according to their qualities, and, in the family, it combines and propagates those qualities that best serve its purpose. It ensures that the children born in each generation manifest those qualities more strongly than those of the preceding generation.

      The Community also elevates itself by awakening more fully in each member the immanent consciousness of the Whole and by building in him the discipline needed to render more effective service; through the family and the academy it does these things, and it strives always to do them better.

      And the Community elevates itself by refining and strengthening all of its institutions, by striving always to make them more nearly perfect: to make the family an institution able to engender children of higher quality and to nurture and train them more suitably in their earliest years; to make the academy a more effective institution for raising these children to conscious, disciplined, and knowledgeable adulthood; to make the corps of guardians a stronger and more vigilant institution for safeguarding the physical and spiritual welfare of the Community; and to make the hierarchy wiser, truer, and more effective in its guidance of the Community, with each passing year.

      Thus, the structure of the Community, the form of its institutions and the rules, which govern them, evolve, just as does the stock in which the Community is based. But they do not evolve blindly; they are guided with an ever-growing self-consciousness, with an ever-surer sense of direction along the Path of Life, with an ever brighter and clearer vision of the Godhood which is the destiny of the stock whose members follow the Path.



      • Randolph Dilloway
        • Jun 2013
        • 1849

        Purpose in Life
        By Dr. William L. Pierce
        From National Vanguard Issue No. 87, June 1982:

        What the lack of any national purpose is doing to America as a nation is painfully evident to everyone willing to see. It may be less evident, however, what the lack of a meaningful purpose in life is doing to millions of the best men and women of our race as individuals. That is because most of these believe, mistakenly, that they do have purpose in their lives.

        What they really have is a plan or program for attaining certain personal goals they have convinced themselves are worthwhile. For example, a young man may have decided in his late teens that his goal in life is to have a career in a profession which will provide him with both stimulating activity and security, with social prestige, perhaps with a certain degree of independence or opportunity for travel, and with enough income to own all those things which are generally believed to be desirable: an expensive, late-model automobile or two; stylish clothes; a nice home in the suburbs or a fashionable condominium in the city; and, eventually, an attractive wife to give him pleasure and companionship and to evoke the admiration and envy of his peers.

        In order to achieve these goals he maps out a program: first get into the right college; then earn good enough grades for admission to law school or medical school or graduate school, as the case may be; then open a practice or find employment in congenial surroundings, where he can meet the sort of people who can help him with career advancement; and so on.

        There are many individual variations on this theme, of course. For some the principle goal may be to secure employment which allows the maximum amount of free time to pursue some cherished hobby, whether it be skiing or beekeeping.

        For a woman it may be the wholly admirable goal of bearing and raising four or five beautiful and healthy children, and her program might involve such things as diet-and-exercise regimens or vacations in areas of high bachelor density, in order to improve her chances of finding a desirable father for her anticipated children.

        There is nothing inherently wrong with most of these goals. They are the sorts of goals that normal, healthy men and women of our race have always had. And the people who have them today certainly seem to be in better moral and spiritual condition, on the average, than those with no goals at all, who live only for the day. We must also rate them above persons with the vapid, ill-defined goals one expects a teenaged beauty contestant or television game show contender to admit to, such as "helping others," or "finding true happiness."

        So why are so many of these best of our people, those with normal goals and sensible plans for achieving them, in a state of spiritual distress today? Why has their suicide rate skyrocketed in the last three decades? Why are alcohol and illegal drug abuse taking such a tool of them? Why are the brown-skinned swamis and slant-eyed messiahs who are peddling freaky, Asiatic cults among them doing such a land-office business?

        There are two answers to these questions, one fairly obvious and one a bit less so. First, most people's goals do not exist in a vacuum, but are dependent on the social and economic milieu in which the programs for achieving them are to be carried out. A man whose aim in life is to spend as much time skiing as possible or who lives only to complete his collection of Civil War regimental insignia may not be greatly concerned that the world is falling apart around him, but the perceptive man with a long-term career program and the intelligent woman with serious family plans certainly are. And the more perceptive, intelligent, and sensitive they are, the greater must be their concern.

        A personal goal which requires a large investment of effort and self-denial over a period of several years may be perfectly tenable in a stable society, but it becomes much less so in a society with a future as uncertain as ours has today. When people lose confidence in their ability to predict what the future holds for them, anxiety, inner turmoil, and even desperation rise right along with interest rates. These feelings may be repressed, even kept entirely below the level of conscious consideration, but they have their effect nevertheless.

        It is not just that carefully made plans must often be changed to meet changing circumstances, or that planning has become more complicated, with every career plan requiring two different contingency plans to go with it; for many people the entire framework within which they have built their plans has begun to crumble, as they are forced to question the feasibility or even the value of the only goals which are meaningful to them.

        Learning a craft or art which requires years of practice before it can be mastered certainly seems to be less justifiable in an era when society's appreciation of excellence -- and even the ability to recognize it -- is in decline, and when both technique and public taste are changing so rapidly that one may very well end up as master of an anachronism, unneeded and unesteemed.

        Even more corrosive of enthusiasm and ambition is the individual's loss of appreciation and esteem for the society in which he is living. Most people with goals in life have more than a purely egoistic motivation for achieving them. A writer, an artist, or a craftsman, may want to become a part of a cultural tradition which he reveres; a man in public life may aspire to being remembered as a contributor to the greatness of the nation; even the most mediocre careerist generally has some respect and affection for his chosen profession, for its immemorial usages and customs, for his more accomplished colleagues -- but much less so today than a generation ago, and undoubtedly even less so in the foreseeable future.

        As for the most important profession of all, motherhood, any intelligent young woman must have at least some misgivings today about devoting her whole heart and mind and body to the task of bearing sons and daughters to carry on a family tradition when they reach adulthood and bring pride and honor to their parents. Not only have such nondemocratic concepts as family tradition and family pride fallen into general disfavor, while motherhood itself has lost much of the honor formerly associated with it, but more and more prospective mothers are having qualms about bringing children into a world which seems to have such a bleak future.

        Misgivings about what the future holds seem to depend little on reason or ideology, with liberals and conservatives alike sharing them, but more on a generalized pessimism, which in many amounts to a gloomy foreboding, based on an instinctive or intuitive feeling that the world is badly out of kilter. In any event, every recent poll taken shows that the misgivings are very widely spread among the American public and are growing.

        And is it is not entirely proper that the pessimism should be rampant and that people should be filled with foreboding and should question their goals in such times as these? Would it not be a sign of a far worse sickness among our fellow citizens if the best of them were wholly oblivious to the ominous trends all around them and were able to pursue conventional goals with false certainly and baseless optimism?

        The race still retains a modicum of healthy instinct, and that is good. But it will be much better if some of those who are now questioning their goals will take the next step, which is to become conscious of the fact that, beyond the life of the individual and his personal ambition and goals, there is an all-encompassing Life, and that Life has a purpose, which is its own self-evolution.

        That is to say, no individual is complete in himself, but he is a part of a hierarchy of larger entities: his family, his nation, his race, the order Primates, and so on. The largest of these entities is the living universe of matter and spirit, of animate and inanimate Life. And the most fundamental process in the living universe is its evolution from the simple to the complex, from the inanimate to the animate, from the unconscious to the conscious, and from lower to higher levels of existence at each of these stages.

        This is the purpose of Life, and it can become the purpose of the life of the individual man or woman who becomes conscious of it and who coordinates his personal goals with it. This fundamental truth has been stated in many different ways by many different men of our race over the years.

        In 1913 an Oxford scholar, Allen G. Roper, wrote a prize essay on eugenics, in which he said it about as well as anyone has: "Organic evolution has changed our whole perspective. We see our wills as temporary manifestations of a greater Will: our sense of time and causation has opened out to the infinite, and we are learning to subordinate the individual lot to the destiny of the species."

        The German philosopher of history, Oswald Spengler (1880-1936), hinted at the same truth throughout his writings, though from a different viewpoint than Roper's. Two of Spengler's aphorisms illustrate this: "You are caught in the current of unceasing change. Your life is a ripple in it. Every moment of your conscious life links the infinite past with the infinite future. Take part in both and you will not find the present empty...

        "This is our task: to make as meaningful as possible this life that has been bestowed upon us, this reality with which fate has surrounded us; to live in such a way that we can be proud of ourselves; to act in such a way that some part of us lives on."

        It is the poets, perhaps, who have sensed, even more surely than the men of science and the philosophers, the purposeful nature of the universe around them and of man's unity with that universe. The Roman Marcus Annaues Lucanus (39-65 AD), known to history as Lucan, was one of the first of these whose words have survived until our time, but we know that he only expressed what many before him had spoken and written. During his brief life Lucan wrote: "Is not God only the earth and sea and air and sky and virtue? Why further do we seek the deity? Whatever thou dost behold and whatever thou dost touch, that is Jupiter."

        More than 18 centuries later D.H. Lawrence (1885-1930), the English novelist, essayist, and poet, wrote: "We and the cosmos are one. The cosmos is a vast living body, of which we are still parts. The sun is a great heart whose tremors run through our smallest veins. The moon is a great gleaming nerve center from which we quiver forever."

        The same feeling was expressed over and over again by the Romantic poets, of whom William Wordsworth (1770-1850) was one of the most eloquent: "...And I have felt/A presence that disturbs me with the joy/Of elevated thoughts; a sense sublime/Of something far more deeply interfused,/Whose dwelling is the light of setting suns,/And the round ocean and the living air,/And the blue sky, and in the mind of man:/A motion and a spirit, that impels/All thinking things, all objects of all thought,/And rolls through all things..."

        The great German poet Johann Wolfgang von Goethe (1749-1832) wrote: "When in the sphere of the Moral, through belief in God, Virtue, and Immortality, we do indeed raise ourselves into a higher sphere where it is granted to us to approach the primordial Essence, so may it be in the sphere of the Intellectual, that through the perception of an ever-creating Nature we make ourselves worthy for a spiritual participation in her productions."

        George Bernard Shaw (1856-1950), the greatest British playwright since William Shakespeare, spelled out with especial clarity the message that this "participation in her productions" is the only proper role in life for the best men and women.

        The only thing which makes life meaningful for those exceptional few who have risen above a purely mechanical, unconscious, and animalistic existence, he pointed out, is the conscious service of the Life Force, as he called it: that all-pervading "primordial Essence," to use Goethe's words, that "deeply interfused...motion and spirit" which not only evoked Wordsworth's poetry and which impels the universe, but which eternally strives toward its own self-realization through the attainment of higher and higher forms of life, higher and higher levels of consciousness.

        To Shaw being fully a man meant transcending all those personal goals of happiness, success, and security sought so feverishly by others; it meant, he said in the preface of Man and Superman, being conscious of living and acting as a "force of Nature," of "being used for a purpose recognized by yourself as a mighty one": namely, for the purpose of advancing the race the next step along the path to Superman.

        The man who, more than anyone else, devoted his life to the enunciation of this single message was the great German teacher Friedrich Nietzsche (1844-1900). In his Ecce Homo he wrote: "My life task is to prepare for humanity a moment of supreme self-consciousness, a Great Noontide when it will gaze both backward and foreward, when it will...for the first time pose the question of Why and Wherefore of humanity as a whole."

        Nietzsche taught that man's consciousness of his role as a part of the Whole, of the Creator, was as yet a rare, incomplete, and uncertain faculty which would become fully developed only in the Superman: "Consciousness is the last and latest development of the organic and consequently also the most unfinished and least powerful of these developments." (Joyful Wisdom)

        Nietzsche's message was one of evolutionary change, of man's progress toward full consciousness, and he taught that the whole value and meaning of a man's life lies in his participation in this progress, in his contribution to it: "Man is a rope, fastened between animal and Superman -- a rope over an abyss... What is great in man is that he is a bridge and not a goal..." (Thus Spoke Zarathustra)

        A hundred generations, or a thousand, might be required for the crossing of the abyss and the coming of the Great Noontide (assuming that we do not end up at the bottom of the abyss long before that), but the going-across is something which is underway now. It is something in which the partly conscious few, the best men and women of our race, can participate now, can make the purpose of their lives now.

        And if this era of uncertainty and disillusionment and pessimism, in which so many are questioning the meaning of their goals in life, sees more of these best of our race finding their way to a real purpose, to the only truly meaningful purpose, then everything is to the good.

        It should be repeated, however: purpose in life is only for the few. The best that can be expected of most men and women is that they hold to personal goals which keep them socially responsible by giving them a stake in the future. As the disintegration of the society around them becomes more apparent, an increasing number of them are abandoning long-term goals and seeking immediate rather than deferred gratification -- and this is accelerating the pace of disintegration.

        But here and there are those who, jarred loose by today's chaotic conditions from the conventional pursuit of happiness, will not simply grasp for some quicker and surer gratification, as predictably as a rat in a Skinner box or the average voter in a democracy. They will examine their souls and realize, perhaps with surprise, that for them pain and pleasure are not the ultimate determinants of the value of their lives; that what is of immensely greater importance is meaning; and that the finite life of the individual man or woman can acquire true meaning only when it partakes in the Infinite, only when it becomes a conscious part of the Whole.

        Then for those growing few purpose supplants purposelessness, and personal goals acquire an absolute significance by being coordinated with the everlasting goals of higher life and higher consciousness.

        The young man with career plans still must study diligently and work hard, choosing each step with care. Schooling, job performance, and personal contacts are still just as important. And money, prestige, and other amenities may still be concomitants of career activity beyond a certain stage of achievement. But no longer are these things the goal; they are in themselves a matter of indifference, and are valued only for their utility. The career goal itself has now become the use of the training, influence, resources, and capabilities acquired through the career in the service of Life.

        The young woman with family plans still must concern herself with her health and attractiveness, and the search for the right mate becomes even more demanding than before: now she is looking not only for a companion, protector, and provider to become the father of her children, but also, more than anything else, for the bearer of the right genes to be mixed with hers and carried forward into the next generation.

        She still has joy in her role as mother and teacher, but it is no longer a role entered into -- as by so many women today -- in order to endulge herself in the "experience of motherhood." And no longer are children regarded as an interesting new hobby, or as an outlet for frustrated affection, to be petted, pampered, and adored, like precious playthings. They are her contribution to Life, and it is their biological quality and the qualities of character which she is able to reinforce in them through early training, not their emotional relationship with her, which have become supremely important.

        The particular way in which a man or woman renders his service to Life must depend, of course, not only on the particular capabilities, inclinations, and circumstances of the individual, but also on the physical and spiritual milieu in which he finds himself. In this era of self-indulgence and egoism some will have the desire to live purposefully, but they will not have the strength to overcome fully a lifetime of bad habits and decadence; their service will necessarily be sporadic. Others may be able to serve steadfastly by themselves, making solitary contributions which advance the purpose for which they live.

        More, especially in these times, will find their service -- whether it be physical combat against the agents of decay or participation in an educational effort or the breeding of the next generation -- far more effective as members of a community of consciousness, serving side by side with others who share their purpose.

        However they serve, this growing few men and women of purpose, they are blessed with the certainty that, unlike the billions who live and die with no more sense of identity or mission than sheep or cattle, their lives have meaning; that they do not live and dream and struggle and suffer in vain; that their existence counts for something: for it is their consciousness and their purpose which will determine the form and the spirit of the new order which will one day rise on this earth, and it is their descendants who will take the next step within that new order toward the Superman.



        • Randolph Dilloway
          • Jun 2013
          • 1849

          Our Cause

          Text of 1976 speech by Dr. William L. Pierce to his supporters:

          EVERY DAY, I receive letters from our members across the country as well as from people here in the Washington area who have attended our meetings in the past. These letters and questions indicate that there is still some uncertainty in people’s minds as to what we are, what we believe, and what we intend to do. Questions, in other words, as to what it’s all about. I want to try again tonight to answer these questions as clearly as I possibly can.
          I’m sure that one of the difficulties people have in trying to understand us is that they can’t figure out quite how to categorize us. They’re accustomed to putting everything they encounter in life into little, mental pigeonholes labeled right-wing, left-wing, communist, racist, and so on. And once they’ve done that, they think they understand the thing.

          Now the trouble is that we don’t quite fit any of the customary pigeonholes. And that is because the doctrine of the National Alliance, the truth for which we stand, is not just a rehash of old and familiar ideas but is really something new to Americans.

          Perhaps the best way to approach an understanding of the Alliance is to start by getting rid of some of the most troublesome pigeonholes altogether. That is, by pointing out what we are not. We are not, as many people tend to assume at first, either a conservative or a right-wing group. And I’m not just trying to be cute when I say that. I’m not just trying to emphasize that we are a special right-wing group or a better right-wing group. In fact, our truth has very little in common with most right-wing creeds. We’re not interested, for example, in restoring the Constitution. The Constitution, written 200 years ago, served a certain purpose well for a time. But that time is now passed. Nor was its purpose the same as our purpose today. We’re not interested in states’ rights, in restoring the former sovereignty of the individual states. We do not believe, as our conservative friends do, that a strong and centralized government is an evil in itself. It is, in fact, a necessity in overcoming many of the obstacles which lie ahead of us as a people.

          What else is dear to the hearts of right-wingers? Do we want to restore prayer and Bible reading to the public schools? Hardly. Anti-fluoridation? Nonsense. Income tax? Abortion? Pornography? Well, we may sympathize more with the right-wing position on these issues than we do with the left-wing position, but they are still only peripheral issues for us. They are not the reason why we are here. They are not the things we are prepared to die for.

          There are, in fact, several issues on which we are closer to what would ordinarily be considered the left-wing or liberal position than we are to the conservative or right-wing position. One of these issues is the ecology issue: the protection of our natural environment, the elimination of pollution, and the protection of wildlife. And there are also other issues in which we are closer to the liberals than to the conservatives, although I doubt that we agree with them completely on any issue; just as we seldom, if ever, agree completely with the right-wing on any issue.

          The reason for the lack of complete agreement, when there seems to be approximate agreement, with either the right or the left is that our position on every issue is derived from an underlying view of the world which is fundamentally different from those of either the right or the left. That is, to the extent that they have any underlying philosophy at all. Often there is none, and a great many people who identify themselves as liberals, conservatives, or moderates simply have an assortment of views on various issues which are not related to any common idea, purpose, or philosophy.
          Before we turn to a positive look at the Alliance, let me inject just a few more negatives. One thing we are not trying to do is to find any quick or easy solutions to the problems confronting us as a people. We have enormously difficult problems. If we are to solve them at all, we must tackle them with more determination, more tenacity, and more fanaticism than they have ever been tackled before. We must prepare ourselves mentally and spiritually for a very long, bloody, and agonizing struggle.

          We mustn’t imagine that we are like a squad of soldiers about to assault a cave full of robbers and that the only preparation we need is to be sure our bayonets are fixed and that our powder is dry. This seems to be the attitude of most patriots these days and it is not a realistic one. “Throw out those bums in Washington,” they say, “and our problems will be over.”

          No. We must think of ourselves instead as the beginning — the barest beginning — of a mighty army whose task is not to clean out a cave full of robbers, but is to conquer an entire hostile world. Before the first shot is fired we must build our invasion fleet with thousands of ships and siege engines. We must lay in massive supplies of cannon balls, powder, and all sorts of other munitions. And we must do a hundred other things.
          In other words, we must prepare ourselves for our political struggle before we can count on it yielding anything other than the invariable failure which has rewarded patriots in the past. We must build a foundation which will sustain us for a very long campaign.

          Let me give you another analogy. We are like a tribe of hungry, starving people living in a land which, although the soil is fertile, provides relatively little to eat. These people find a few berries growing on bushes and a few edible roots in the ground. All they can think about is that they are hungry and they must fill their bellies. This is their immediate problem. They spend all of their time, day after day, year after year, hunting for those scarce berries on the bushes and pulling an occasional edible root out of the ground. And they never really fill their bellies; they always remain hungry and on the edge of starvation. That is because no one has ever taken a few minutes off from berry hunting and thought further ahead than the immediate problem of filling his belly, now, for this meal. No one has proposed that while some continue to hunt for berries, others in the tribe should tolerate their hunger pains for a while and make themselves a few simple tools, a simple plow from a tree branch perhaps, and a hoe, and then use these tools to plow up some of the most fertile areas of their land and plant a few berries in furrows and keep watch over them so that the birds don’t scratch them up. They could weed their furrows and perhaps divert a portion of a nearby stream for irrigation. If they did this, if they thought beyond their immediate problem, and, to the extent possible, tackled a much larger problem, they would eventually, even though it might take years, solve the problem of hunger which they could never solve when that was all they thought about. The solution to the problem of keeping their bellies full would be to develop an agricultural basis for their berry-picking and root-digging.

          Now we need a philosophical and spiritual basis for our political struggle. A basis, of course, which tells us why we must fight and what we are fighting for. But we also want a basis which will tell us how to build a whole new world after we have won the political struggle. In other words, we are not building a basis to use for a month, or for a few years, but a basis which will last a thousand years and more. We are building a basis which will serve not only us, but also countless future generation of our race. And it is high time that we did this. We have drifted without any sense of direction, without any long-range perspectives, for far too long. It’s time that we stopped fixing our sights on next year, or the next election, and fix them instead on eternity.
          You know, we Americans are famous for being a practical people, a hard-headed, no nonsense people. We are not great thinkers, perhaps, but we are real problem solvers. We don’t fool around; we plow right into things. That’s how we settled this country. We didn’t agonize about whether we were being fair to the Indians when we took their land; we just walked right over them and kept moving west. That’s what we had to do. We just followed our instincts and used our heads and, more often than not, we did the right thing.
          But we also made some mistakes, bad mistakes. Because the southern colonies were ideally suited for certain types of crops which required lots of hand labor, there weren’t any machines back then of course, we brought Negroes into the country. That seemed to make pretty good economic sense at the time. But we really should have thought harder about the long-range consequences of that move. We wouldn’t have had to be real wizards to foresee the future. History provides a number of instructive examples for us to study.

          We kept on making mistakes: mistakes based on shortsightedness mostly, mistakes from not being able to give any real weight to anything but the immediate problem, mistakes from not thinking far enough ahead. Analyzing the situation a little more deeply, we can say that we were shortsighted because we had no really firm basis for being longsighted. We had no solid foundation on which to stand in order to evaluate the long-range consequences of our decisions. And, as a result of this, we were suckers for various brands of sentimentality, strictly here and now sentimentality, sentimentality rooted only in the present. It was this sort of fuzzy sentimentality, this Uncle Tom’s Cabin sentimentality, which led to the war between the states and to the dumping of some three million Blacks into our free society a hundred years ago. It also led to our failure to properly control immigration into this country, our failure to prevent the flood of Jews which poured in after the Civil War.

          These things troubled many good people. Lincoln was troubled over the potential consequences of freeing the Negroes. Later, others were troubled over the dangers of uncontrolled immigration. But the fuzzy sentimentalists prevailed because those who knew in their hearts that the country was making mistakes didn’t have a really solid basis from which to oppose the sentimentalists. They didn’t have their sights fixed on eternity. They had no all-encompassing worldview to back them up.

          And the same problem of shortsightedness is far worse today. A person goes to church and hears his minister tell him that we are all God’s children, Black and White. And although his instinct tries to tell him that the minister is leading him astray, he will not challenge the minister because he has no firm convictions rooted in eternity to back up his feelings. The same is true of the whole country, and of our whole race, today. We are like a ship without a compass. Various factions of the crew are arguing about which way to steer, but no one really knows where the ship is headed. We’ve lost our sense of direction. We no longer have a distant, fixed star to guide us. Actually, it’s even worse than that. We have lost our ability to follow a distant star even if we could see one. We are like a nation, like a race, without a soul. And that is a fatal condition.

          No purely political program can have any real value for us in the long run unless we get our souls back, unless we learn once again how to be true to our inner nature, unless we learn to heed the divine spark inside us and base all our decisions on a clear and comprehensive philosophy illuminated by that spark.

          Let me tell you a little story, which I believe illustrates our problem. Several years ago, I spoke to a class at a private high school in Maryland. It was the Indian Spring Friends’ School operated by the Quakers, but with a student body which seemed to be about equally divided between Jews and gentiles, with a few token Blacks thrown in. Throughout my talk to the class, a blond girl and the only Negro in the class were sitting next to each other in the front row and kissing and fondling each other in an obviously planned effort to distract me. The subject of my talk was the importance of White Americans developing a sense of racial identity and racial pride if we are to survive. When I finished, a White student, about 17-years-old, rose to ask the first question. His question was, “What makes you think it’s so important for the White race to survive?”

          I was flabbergasted and at a loss for words. And while I stood there with my mouth open, a young Jew popped up and gave his own answer. “There is no good reason at all for Whites to survive,” the Jew announced, “because they have contributed nothing to the human race except the knowledge of how to kill people. Other races have contributed everything worthwhile, everything which allows people to be happier and more comfortable.” And then he rattled off a list of five or six names: Freud, Einstein, Salk, and a few others — all Jews. I then asked him if he himself were a Jew and he replied with as much arrogance and contempt as he could muster, “Yes I am and proud of it!” At this point the whole class, Whites included, rose and gave the young Jew a standing ovation. The teacher at the back of the room had a big grin on his face.

          Needless to say, my talk was pretty well wasted on that class. The White kids in there had been subjected to so much moral intimidation, they had been pumped so full of racial guilt and self-hatred, their minds were so twisted, that it’s doubtful whether anyone could straighten them out. Certainly no one could in an hour’s time.

          But the thing which bothered me even more than the phony collective racial guilt which had been pumped into those boys and girls, was my inability to answer the White kid’s question. Why should we survive? That’s one of those questions like, why is good better than evil? Or, nowadays, why is heterosexuality any better than homosexuality? If two people want to have sex together, who are we to say that it’s better that they be a man and a woman than that they be two men or two women? A related question concerns racial mixing: why shouldn’t a Black man and a White woman, or vice versa, live together if they can be happy? These are questions which most White people, even normal healthy White people, cannot answer satisfactorily today.

          A hundred years ago, before the Jews came flooding into our country and taking over our mass media and our educational system, we might not have really needed answers. We just knew that it was important for our race to survive and to make progress. We knew that homosexuality and interracial sex were wrong. Our intuition told us this. The answers were in our souls even if we couldn’t express them in words. But then the Jews — who are clever people, very clever people — came along, and they began asking these very questions. And when we couldn’t answer them, they began providing their own answers.

          Now all of us here tonight know what the Jews’ answers are. We read them in our newspapers and hear them on television every day. Some White people, in fact a majority at first, did oppose the Jews’ plans. But their reasons for opposing them were all the wrong ones. For example, when asked “Why shouldn’t your son or daughter marry a Black?” their answer was “Well, two people with such different backgrounds won’t be happy together. They will have children of mixed race who won’t be accepted by either Whites or Blacks. There’s a better chance for a marriage to work out if both partners are of the same race. The world just isn’t ready for inter-marriage yet.” Well, of course, the Jews made pretty short work of such shallow and superficial objections. The problem was that our people had already accepted most of the basic Jewish premises. Our criterion for choosing a marriage partner was happiness — happiness! –either ours or our children’s. No one had any really solid answers, answers based on something fundamental. Certainly the churches, whose role should have been to provide the right answers, were of no help. They in fact were, and are, in the forefront of the Jewish assault on all our values and institutions. They are so much in hock to the Jews that they are busy now trying to figure out how they can rewrite the New Testament, removing or changing all the parts that Jews consider offensive, such as the Jewish responsibility for the crucifixion of Jesus.

          The Jews were able to continue hammering away at White Americans — probing, prying, asking more questions, raising more doubts — until we had lost all faith in what we had earlier known intuitively was right. Our ethics, our code of behavior, our values, our feelings, and our aspirations all went down the drain. What they gave us instead was the new “morality” of ‘if it feels good, do it.’ Our children are taught in school that progress means more happiness for more people. And happiness, of course, means feeling good. The whole thing is summed up in a Coca-Cola commercial. I’m sure you have all seen it on TV: a ring of twenty people or so, of all colors and both sexes, obviously as happy and care-free as they could possibly be, are all holding hands and singing, “I’d like to give the world a Coke.” Now who but the meanest and most narrow-minded racist is going to criticize something like that?

          The average American — even one who does not approve of racial mixing — doesn’t know how to respond to a clever appeal like the Coca-Cola commercial, certainly the average White kid in our schools today doesn’t. And once he has unconsciously accepted the hidden premises in that commercial — and the entire attitude toward life from which it is sprung — the question I was asked at the Indian Spring Friends’ School naturally follows. Since people of all races are equal and essentially the same — Whites, Negroes, Jews, Gypsies, Chinamen, Mulattoes — and since they can all be happy doing the same sorts of things, why should we worry about what a person’s race is, or even about our own? Wouldn’t sex be just as pleasurable for us if we were Black instead of White? Wouldn’t a Coke taste just as good? What difference does it make if our grandchildren are Mulattoes so long as the economy is still strong and they can all afford nice cars and 25-inch color TV sets?
          Now, one can attack this Jewish fantasy world with facts. One can point out that although Jews are clever, they haven’t done everything worthwhile in the world. White people have done a few things besides kill other people. And one can point out that racial differences are more than skin deep. One can talk about IQ scores; one can cite historical examples in which civilization after civilization has declined and crumbled when the race that built that civilization began intermarrying with its slaves. But none of that is really going to convince the kid whose main concern is whether the consumers of the world — whether the happy Coke drinkers — will be any less happy in a world without Whites.

          What we failed to do in the past was to understand the deep inner source from which our feelings and intuition about race and other matters sprang. We had no really sound and healthy worldview to offer that White kid in place of the slick, plastic, Jewish worldview of the Coca-Cola commercial. And so we couldn’t really answer his question about the survival of the White race any more than we could give him a really convincing reason about why he shouldn’t do just anything that feels good — whether it is taking dope, or sleeping with Blacks, or experimenting with homosexuality.

          You may think of that kid as an extreme liberal case, but he is really no different than the average — and I mean the average — businessman in this country. He used to be a segregationist a few years ago, but he became an integrationist when the Blacks started rioting and burning things in the late 1960′s. After all, riots are bad for business. Their individual views of the world may be a little different, but the businessman and the kid in Maryland both base their thinking on one and the same thing — egoistic Jewish materialism. The kid who believes that the purpose of life is happiness, knows that there are not many things on this earth happier than a bunch of pickaninnies splashing in a mud puddle. And the businessman who believes that the purpose of life is to make money knows that a Black customer’s money is just as green as a White customer’s.

          A person who accepts that sort of basis, indeed, cannot see any really convincing reason why the White race should survive. His aim is to live a “good life.” And for him that means a life with lots of money, lots to eat and drink, plenty of sex, new cars, big houses, and constant diversions. Entertainment: that is all he lives for, all he cares about, and all he understands. Talk about purpose to him and his eyes go blank. Talk about eternity and he laughs at you. He knows that he won’t live forever, although he doesn’t like to think about that. He intends to get as much out of life as he can. Anything beyond that means nothing to him. What a difference that is from the attitude toward life that our ancestors in northern Europe had a few hundred years ago. They were greedy for money like we are, of course, and they liked to enjoy themselves when they could, but that was not the meaning of life for them. Their attitude toward life and death was perhaps best summed up in a stanza from one of the old Norse sagas. It goes like this:

          Kinsmen die and cattle die,
          And so must one die one’s self,
          But there is one thing I know which never dies
          And that is the fame of a dead man’s deeds.

          The German philosopher Arthur Shopenhauer expressed essentially the same idea when he said that the very most any man can hope for is a heroic passage through life. Greatness, in other words, instead of happiness, is the mark of a good life. Now I don’t mean to suggest that we must all think in terms of becoming famous or of dying heroically on the battlefield with sword or gun in hand. Some of us may be granted that, but what is important, what all of us can do, even those who think of ourselves as basically unheroic, is to adopt the attitude toward life and toward death which was implicit in the old sagas and in Shopenhauer’s statement.

          The attitude of living for the sake of eternity, of living with eternity always in mind instead of living only for the moment; the attitude that the individual is not an end in himself, but rather that the individual lives for and through something greater — in particular, for and through his racial community (which is eternal) — seems to have eluded most of us today. It is an attitude which is diametrically opposed to the Jewish attitude of egoism and materialism. And yet it is the alien Jewish attitude that has been adopted by most Americans today. We have chosen happiness instead of greatness, the moment instead of eternity. We have become a nation — a whole race — of full-time self-seekers, a race concerned with one thing: self-gratification.
          The average man, of course, has always been pretty shortsighted and his interests have always pretty much been limited to his own welfare. So the materialism of today that I’ve been talking about is a matter of degree. It has a somewhat stronger grip on the man in the street than it formerly did. But what is worse is that today it also has a grip on our leaders, on our teachers, on our poets, on our philosophers, and even on our priests. It has so thoroughly saturated the souls of all of us that we have reacted to it by becoming spiritually ill. And this spiritual sickness, this loss of our souls, is why we are in such a mess today. And it is why we will be in a worse and worse mess as time goes on. We will never overcome the problems facing us until it is cured.

          And please do not misunderstand me. I am not talking about the “wages of sin” in the sense with which many of us may be familiar. I’m not talking about some anthropomorphic deity, some heavenly father sitting on his throne in the sky punishing us, keeping us from overcoming our enemies because we are not fulfilling his commandments. No, that’s nonsense! We are not being punished by any supernatural being. We are in trouble for the same reason that an explorer in a harsh and trackless wilderness is in trouble when he loses his compass and cannot see the sky through the dense foliage. He no longer knows which way to go. That is our most fundamental problem — we do not know where we are going. We have no sense of direction. We have stumbled off the path.

          But that is something I really should not have had to tell you because everyone here today knows this. Even if he doesn’t understand yet how or why he knows it. He still knows that the present course our society has taken is wrong. It is unnatural. It is evil. We all know that it is wrong to accept the “I’m all right, Jack” attitude which prevails today. We know that it’s wrong to live only for the present, to forget the past and to ignore the future. It is wrong to have instant self-gratification as our only goal. That’s why we are here. We know that there is something more, something else, a better way. We know this for the same reason we are attracted to beauty and to nobility and are repelled by the ugly and the base, regardless of the artificial fashions of our day. We know it because deep inside all of us, in our race-soul, there is a source of divine wisdom, of ages-old wisdom, of wisdom as old as the universe. That is the wisdom, the truth, which we in the National Alliance want to make the basis of our national policy. It is a truth of which most of us have been largely unconscious all our lives, but which now we have the opportunity to understand clearly and precisely.

          Our truth tells us that no man, no race, not even this planet, exists as an end in itself. The only thing which exists as an end in its self is the whole. The whole of which the things I just named are parts. The universe is the physical manifestation of the whole. The whole is continually changing and always will be. It is evolving. That is, it is moving toward ever more complex, ever higher, states of existence. The development of life on earth from non-living matter was one step in this never-ending evolutionary process. The evolution of man-like creatures from more primitive forms of life was another step. The diversification of these creatures into the various races and sub-races, and the continued evolution of these different races in different parts of the world at different rates, have been continuations of this process. The entire evolution of life on earth from its beginning some three billion years ago, and in a more general sense, the evolution of the universe over a much longer period before the appearance of life, is an evolution not only in the sense of yielding more and more highly developed physical forms, but also an evolution in consciousness. It is an evolution in the self-consciousness of the whole.

          From the beginning, the whole, the creator, the self-created, has followed, has in fact embodied, an upward urge — an urge toward higher and higher degrees of self-consciousness, toward ever more nearly perfect states of self-realization.

          In man — in our race in particular — this upward urge, this divine spark, has brought us to a new threshold. A threshold as important as that which separated the non-living matter of three billion years ago from the living matter into which it evolved. Today’s threshold is a threshold in self-consciousness. We stand now on the verge of a full understanding of the fact that we are a manifestation of the creator, that we are the means and the substance by which the creator, by which the whole of which we are a part, can continue its self-evolution.

          When we understand this, when we heed the divine spark within us, then we can once again ascend the upward path that has led us from sub-man to man and can lead us now from man to super-man and beyond. But we cannot do this, we cannot find the path, without this consciousness, without this understanding that the responsibility is ours, that we are not the playthings of God but are ourselves a manifestation of God and can become, must become, now a consciousmanifestation. Only in that way can we fulfill our ordained destiny.

          Let me emphasize again, in different words, what I told you earlier this evening about building a spiritual basis for our political work. The Alliance’s long-range approach is necessary, absolutely necessary, and unavoidable. The short-range approaches that other patriots are trying, and have been trying for many decades now, the thousands of ad hoc solutions of quick and easy one-issue approaches, whether of tax-rebellion or of bomb throwing, cannot solve the ultimate problems with which we are faced. They cannot give us back our souls. It may seem ironical that we should be trying to conquer and transform the whole world, that we should be planning for eternity, when no one else has been able to make a successful plan for achieving very much more limited goals, restoring the constitution, for example, or getting us out of the United Nations, or what have you. But it is the very shortsightedness of those working for these limited goals which has been the cause of their failure. And it is our rooting of our plans in eternity which gives us confidence for their ultimate success no matter how long it may take us.

          So I tell you again, our approach is not just a matter of choice; it is necessary. There is no other way but ours. There is only one path. And there is something else we must understand. Our philosophy, our quest for the upward path, is not something that we should accept reluctantly because we see it as necessary to the solution of our race problem, our Jewish problem, and our communist problem. It is not something we accept because we cannot find an easier approach to these problems. No! If we look at it that way then we still haven’t rid ourselves of the shortsightedness that has been our curse in the past. We must understand that the truth for which we stand transcends all the problems of the present. Finding our way once again to the one true path transcends all questions of economics, of politics, and ultimately even of race, just as eternity transcends tomorrow. So let’s stop putting the cart before the horse mentally and spiritually. Let’s take off our mental blinders. Let’s realize that the truth has a value in itself and that dedication to the truth is a virtue in itself. This is all the more true in a world in which falsehood seems to rule.

          The problems with which we are faced in the world today are serious ones and they must be solved. But the first and most important task, the task on which all our other problems must eventually depend for their solutions, but also the task which would still be just as important for us to accomplish if all our other problems didn’t exist, is the task, the one task, assigned to us by the creator. That is the task of achieving full consciousness of our oneness with the whole, achieving full consciousness that we are a part of the creator and that our destiny is to achieve the single purpose for which the universe exists — the self-realization of the creator.

          Our truth is a very simple truth, but its implications are enormous beyond imagining. To the extent that we understand and accept it, it sets us apart from all the people around us. Our acceptance of this truth marks us as the only adults in a world of children. For implicit in what we believe is our recognition and acceptance of our responsibility for the future of the universe. The fate of everything that will ever be rests in our hands now. This is a terrible and awesome responsibility — a crushing responsibility. If we were only men we could not bear it. We would have to invent some supernatural being to foist our responsibility onto. But we must, and can, bear it when we understand that we ourselves embody the divine spark which is the upward driving urge of the universe.

          The acceptance of our truth not only burdens us with the responsibility that other men have shunned throughout history, it bestows on us a mantle of moral authority that goes along with the responsibility, the moral authority to do whatever is necessary in carrying out our responsibility. Furthermore, it is an acceptance of our destiny, an unlimited destiny, a destiny glorious beyond imagination, if we truly have the courage of our convictions. If we truly abide by the demands that our truth places upon us, it means that while other men continue to live only for the day, continue to seek only self-gratification, and continue to live lives which are essentially without meaning and that leave no trace behind them when they are over, we are living and working for the sake of eternity. In so doing, we are becoming a part of that eternity.

          For some, our task may seem too great for us, our responsibility too overwhelming. If they are correct, if we choose to remain children instead of accepting our adulthood, if we continue the shortsighted approaches of the past, then in the long run we will fail utterly. The enemies of our race will prevail over us and we and our kind will pass away forever. All our sacrifices, and all the dreams and sacrifices of our ancestors, will have been in vain. Not even a memory of us, or our kind, will be left when the creative spirit of the universe tries, in some other place, in some other time, in some other way, to do what we failed to do. But I do not believe that we will fail. Because in working to achieve our purpose, we are finding our way once again to the right and natural path for our people. We are working once again with the whole. And we have a mighty tradition behind us.

          Our purpose is the purpose for which the earth was born out of the gas and the dust of the cosmos, the purpose for which the first primitive amphibian crawled out of the sea three hundred million years ago and learned to live on the land, the purpose for which the first race of men held themselves apart from the races of sub-men around them and bred only with their own kind. It is the purpose for which men first captured lightning from the sky, tamed it, and called it fire; the purpose for which our ancestors built the world’s first astronomical observatory on a British plain more than 4,000 years ago. It is the purpose for which Jesus, the Galilean, fought the Jews and died 2,000 years ago; the purpose for which Rembrandt painted; the purpose for which Shakespeare wrote; and the purpose for which Newton pondered. Our purpose, the purpose with which we must become obsessed, is that for which the best, the noblest, men and women of our race down through the ages have struggled and died whether they were fully conscious of it or not. It is the purpose for which they sought beauty and created beauty; the purpose for which they studied the heavens and taught themselves Nature’s mysteries; the purpose for which they fought the degenerative, the regressive, and the evil forces all around them; the purpose for which, instead of taking the easy path in life, the downward path; they chose the upward path, regardless of the pain, suffering, and sacrifice that this choice entailed.

          Yes! They did these things, largely without having a full understanding of why, just as the first amphibian did not understand his purpose when he crawled onto the land. Our purpose is the creator’s purpose, our path is the path of divine consciousness, the path of the creator’s self-realization. This is the path which is ordained for us because of what we are, because of the spark of divine consciousness in us, and in no one else. No other race can travel this path, our path, for us. We alone must prove whether we are fit to serve the creator’s purpose. And if we are fit, if we once again heed the inner knowledge engraved in our souls by the creator, if we regain faith in the things we once knew were true without fully understanding why and if we now also teach ourselves why, then we will once again be on the upward path ordained for us, and our destiny will be godhood.

          Those of you who are with us for the first time have, I hope, gained at least the beginning of an understanding of who we are and of what we want to do. I know that I have left many of your questions unanswered; questions about current political, social, racial, and economic issues; questions about concrete things. We do talk about those things in our meetings. We talk about them in a very concrete and down-to-earth fashion. I’ve discussed them in past meetings and I’ll discuss them again in future ones — the goals of overcoming the enemies of our people, of safeguarding the future of our race, and of building a new order of beauty, sanity, strength, and health on this earth, so that our people can progress and mature until they are capable of fulfilling the role allotted to them by the creator. But now I want to be sure that you understand just one thing. If we ever are to achieve these concrete advances, these physical victories, this material renewal of our nation, of our civilization, of our race, then we must first make the spiritual advances that I’ve talked about here. Without the spiritual basis, the material victory will not be achieved.

          As I said, in our future meetings we will explore many individual issues in much greater detail than we have here. We hope you will join us in these future meetings and further increase your understanding of our work, and we hope that you will begin to share our commitment to this work. And let me say this especially to those who are with us for the first time, we do not care who you are or what you have believed in the past, nor do we require that you agree exactly with us on a hundred different social, political, economic, and racial issues. All we require is that you share with us a commitment to the simple, but great, truth which I have explained to you here, that you understand that you are a part of the whole, which is the creator, that you understand that your purpose, the purpose of mankind and the purpose of every other part of creation, is the creator’s purpose, that this purpose is the never-ending ascent of the path of creation, the path of life symbolized by our life rune, that you understand that this path leads ever upward toward the creator’s self-realization, and that the destiny of those who follow this path is godhood. If you share this single truth with us, then everything else will follow and we invite you to make a commitment now, today, to join us and work with us.


          • Will Williams
            Senior Member
            • May 2013
            • 255

            Varieties of White Religious Experience

            A post I just made in the Stormfront subforum for Creators and Cosmotheists in the Theology section:

            Originally Posted by James Harting View Post
            [I]It seems to me more than coincidental that so many of the most-penetrating intellects of the White racialist movement eventually came to the conclusion that the core issue is actually religion, and not race...

            t seems to me more than just a coincidence that all of these great thinkers began with White racialism, and ended up with (non-Christian) Aryan spiritual renewal as their goal.
            Here's a piece by WN writer Andrew Hamilton that expands on your point, James:

            Varietes of White Religious Experience
            Andrew Hamilton
            January 9, 2011

            It seems highly significant that so many who become active in the racialist cause finally feel more or less compelled to search for a spiritual foundation upon which to solidly ground their beliefs and ultimately their entire approach to life.

            Cosmotheism, the Church of the Creator, Christian Identity, Norse paganism . . . the list could be extended.

            One extension that should be briefly examined, if only because it is so startling and counterintuitive, is the deification of Adolf Hitler. Savitri Devi was of this school—and it was Pierce who reprinted her The Lightning and the Sun in Issue No. 1 (Spring 1966) of George Lincoln Rockwell’s intellectual journal, National Socialist World, of which he was editor.

            Pierce authored a cover story on Hitler, “The Measure of Greatness,” in National Vanguard No. 110 (March-April 1989), in which he identified the German leader as “the greatest man of our era—a man who dared more and achieved more, who set his aim higher and climbed higher, who felt more deeply and stirred the souls of those around him more mightily, who was more closely attuned to the Life Force which permeates our cosmos and gives it meaning and purpose, and did more to serve that Life Force, than any other man of our times.”

            He observed that “Adolf Hitler started literally from nothing and through the exercise of a superhuman will created the physical basis for the realization of his vision.” This same philosophical idealism—semi-miraculous materialization or creation out of mind and spirit—is captured in the title of Leni Riefenstahl’s famous film The Triumph of the Will.

            In “Lincoln Rockwell: A National Socialist Life” (National Socialist World, Winter 1967, subsequently republished as a booklet), Pierce refers to Hitler mystically as “The Leader.”

            Rockwell biographer William Schmaltz describes religious ceremonies involving photos of Hitler, the National Socialist flag, candles, and related paraphernalia, and in his Rockwell booklet Pierce mentions a series of intense dreams Rockwell experienced “nearly every night for a period of several weeks” while working as an advertising salesman in Atlanta during the winter of 1957-58. In each of them he was ushered into a small room in which Adolf Hitler was waiting, alone. The moment they met, the dreams ended.

            “Always a skeptic where the supernatural was concerned,” Pierce writes, “he was certainly not a man easily influenced by omens. But there can be no doubt that he attached special significance” to the dreams.

            “One can most easily interpret these dreams as a case of autosuggestion,” Pierce continues, “but in the light of later developments Rockwell considered them as a symbolic summons, a beckoning onto the path for which he was then still groping.” Rockwell never wrote about the dreams and related them to only a few people.

            Hitler deification has been perpetuated to the present by Matt Koehl and the Wisconsin-based New Order. Koehl was formerly a top Rockwell lieutenant. It is quite interesting to examine their material from the religious point of view.

            This search for a spiritual foundation, though initially provoked, I suspect, by the intense persecution, discrimination, and hatred to which whites have been subjected for more than a century, is probably necessary if we are to stop making “mistakes based on shortsightedness, mistakes from not being able to give any real weight to anything but the immediate problem, mistakes from not thinking far enough ahead.”

            In Pierce’s account, it was the snide, genocidal hatred expressed by brainwashed white kids and a Jewish boy that provoked his own search for first principles.

            Finally, I should add that Professor Robert S. Griffin’s intellectual biography, The Fame of a Dead Man’s Deeds (2001), contains several informative chapters elaborating upon the development of Pierce’s spiritual views: Chap. 4, “George Bernard Shaw,” Chap. 5, “Adolf Hitler,” Chap. 13, “Our Cause,” and Chap. 14, “Cosmotheism.”

            In the last-mentioned chapter, Pierce describes how the Cosmotheist Community (later the Cosmotheist Community Church) evolved out of Sunday night lectures he gave in Arlington, Virginia in the early 1970s.

            Sometimes he talked about race, sometimes about religion. Members of his audience responded differently—some were more interested in race, others in religion. When he talked about religion, “I could see the eyes glaze over in the first group.”

            So he split the group up.

            He said, “I also talked to the Cosmotheist group about how anything that has ever made an impact and shaped people’s lives has been more than just an idea. It has been an idea with a concrete embodiment. It not only had a doctrine, it had rituals and songs and priestly vestments, things like that.”
            Our task is not to persuade a numerical majority of the American population that we are right but rather to build the numerical minority of those whose values coincide with ours into a majority of will and determination.
            -Dr. William L. Pierce, National Alliance Founder, at NA's 1st General Convention September, 1978


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