Dr. Pierce Answers FAQs about Cosmotheism and the CCC

Questions & Answers about Cosmotheism and the Cosmotheist Community Church

Q   With what single aim should men who are members of the Cosmotheist Community shape their institutions and shape their society?

A    Their single aim should be service of the Creator's Purpose. Every other thing which men may consider desirable in their society  -- justice, tranquility, security, happiness, wealth, liberty -- must be subordinated to this aim. 

Q    What are the four social concerns of men which are in accord with this aim?

A    They are survival, right striving, order, and progress.

Q    What four functions of the Community follow from these concerns?

A    The Community defends the lives and the physical and moral health of its members; it guides their striving; it maintains order and structure; and it evaluates the value of the human stock in which it is based.

Q    In what ways does the Community exercise its defensive function?

A    In three ways: It safeguards the purity, healthfulness, and abundance of its physical environment and resources; it arms itself against those who would harm it; and protects its members from spiritual poisoning by falsehood and indiscipline.

Q    How does the Community guide its members' striving for knowledge?

A    It provides schools, libraries, and other educational facilities; it fashions its celebrations and its rites, its customs and its practices, so that they impart knowledge of identity, mission, and means; and it ensures that the efforts of its knowledge             seekers are purposeful and coordinated.

Q    In guiding its members striving for knowledge, what principle criterion does the Community use?

A    It guides its members toward knowledge which leads to understanding, complements consciousness, and abets service.

Q    Does the Community provide for separation of church and state, of religious and secular matters, in the guidance of its members?

A    No. The Community is both church and state, and it does not separate these two aspects of its being. It does not separate guidance in striving for knowledge from guiding in raising consciousness or building character. It does not separate religious and moral training from other training. It guides each member towards knowledge, consciousness, and discipline through the same institutions.

Q    Why must the Community have order and structure? Why can it not be merely a collection of men and women of good will living together?

A    The Community does not exist for its own sake; it exists only in order to serve the Creator's Purpose, and it gains the strength to do so effectively only by coordinating all of its components.

Q    What criterion does the Community use in judging and ranking its members?

A    The Community judges and ranks its members according to their value in performance to its service to the Creator's Purpose. It recognizes each member's value in his physical and mental qualities, in his qualities of character, and in his attainments and service.

Q    What are the obligations of rank in the Community?

A    Each member has the obligation of guidance of those ranked beneath him and respect for those ranked above him.

Q    What are the four essential institutions of the Community, and their functions?

A    They are the family, by which the Community 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.

Q    How does the Community elevate the value of its stock?

A    It elevates its stock biologically by pruning and selecting, by combining and propagating in the family those qualities which best serve its purpose; and it elevates its stock morally and spiritually by refining and strengthening its means for awakening consciousness and building character in its members.

Q   In what way does the Community remain unchanged, and in what way does it change? 

A   The Community remains unchanged in its purpose; it changes by conscious evolution of its means for serving its purpose.

Dr. Pierce: Our Alliance Must Have a Spiritual Basis

The following is a Cosmothest lecture that Dr. Pierce gave on March 27, 1977. It is reprinted from the National Alliance BULLETIN: 
A Program for a New America 
By Dr. William L. Pierce

The topic I announced for tonight is a little misleading. I said I intended to talk about “A Program for a New America,” but a more accurate title would be “Why We Haven’t Yet Announced a Program for a New America.” That is apparently a subject which is on the minds of a great many people. When I talk to a new person who has recently read an ATTACK!  for the first time, the questions he asks tend to be of the sort: “What do you plan to do with the Blacks?” or “How do you propose to solve the Jewish problem?” or “Do you intend to do away with the income tax?”

And many of our own people, who have been reading Alliance publications for quite a while, ask similar questions. MS asked me several questions of this sort a few days ago and TO was pressing me for a program statement on the Jewish problem about two weeks ago. The answer I gave both M and T was essentially this: We don’t have any plan for dealing with the Blacks We don’t have a proposed solution for the Jewish problem.

I have the feeling that neither of them was completely satisfied with this answer, and since the questions were important ones which are also in many other people’s minds, and since I have actually given quite a bit of thought to my apparently trivial answer, I think it may be worth while elaborating on it, so you can understand just why that is the only correct answer at this time.

If the National Alliance were a political party; if theCosmotheist Community were a political party: if I or M or T were running for a seat in the U.S. Senate -- then, of course, we would have to have a program, and we would be obliged to have specific answers to all sorts of questions, not only questions about how we propose to deal with the Blacks and the Jews and income taxes, but about many, many other things also: about wages and prices, about the armed forces, about public transportation, about pollution and energy and so on.

But neither the Alliance nor our Cosmotheist Community is a political party, and I am not and, so far as I know, neither M nor T is a candidate for the Senate, and so we are not anticipating being in a position next month or next year where we will have to introduce legislation or take other concrete actions relating to the Jewish problem or taxes or anything else. So we do not have to have a program, with specific proposals for dealing with these things.

On the other hand, we could have a program, even though we are not obliged to. Anyone can sit down and daydream about what he would do if he became king tomorrow And, in fact, that seems to be what most small radical groups, on both the left and the right, spend most of their time doing. And nothing sounds sillier that a blustering 15-point ultimatum from a 10-member group of leftist revolutionaries or an announcement by a right-wing “party” consisting of five members and a mimeograph machine that they intend to send the Blacks back to Africa or to do anything else, when they clearly have neither the power to carry out their program nor even the faintest prospect of attaining that power. All they do by announcing a program is accentuate their own impotence. One immediately recognizes them for what they are: children who lack the maturity for coming to grips with the real world and who choose instead to live in their own fantasy world.

Let me back up for a moment. Everyone daydreams occasionally. I can well imagine that thousands of spiritually healthy men in this country have occasionally caught themselves fantasizing, as I have, about being trapped in an elevator for an hour with Henry Kissinger as the only other passenger--and an ice-pick. But unless we actually intend to put ice-picks up our sleeves and go looking for Mr. Kissinger, right now, it is best to put such fantasies out of our minds and think instead about the things we actually do intend to do. Fantasizing is only bad when it begins to serve as substitute for real planning. And the announcement by a political group of detailed proposals for remaking the world is only bad when it serves as a substitute for actually tackling problems of a somewhat smaller magnitude -- a magnitude that the group is actually capable of handling or has reasonable prospects of soon being able to handle. There is a name for the habit of indulging oneself in make-believe as a substitute for the real thing, and we want no part of it.

Now, we are still a small group, we are not a political party, and there’s not much chance one of us could be elected to the White House or the Senate in the next few years. But we might win a seat on a local school board, if we put up some candidates. Suppose we did. What about announcing a program then?

Well, if we were serious about wanting to win a school-board election, instead of merely using the election campaign as a forum for attracting attention and expressing our views, we would have an important decision to make; to tell the truth or not to tell the truth. That is, we could, on the one hand, run on a platform consisting o promised to oppose forced school busing -- if that were a threat in a particular school district -- and to make the schools safe by instituting a policy of permanently expelling anyone caught shaking down another student for his lunch money or assaulting a teacher. We might even go so far as to promise to overhaul the school curricula, weeding out the phony-history courses dealing with the imaginary gassing of six million Jews and the equally imaginary Black-roots topics. Such a platform would invite the wrath of all the liberals and the minority elements in the district -- including, of course, the media. Nevertheless, there are still enough White people with good instincts left in the population so that such a platform might not frighten them too much. One might conceivably win with such a platform and might not frighten them too much. One might conceivably win with such a platform, although it is certain not likely, considering the hullabaloo the liberals and the Jews and the Blacks would raise at the very prospect of having such a “racist,” such a “bigot,” such an “anti-Semite” on the school board.

On the other had, one could tell the whole truth to the public -- one could have an election platform which let it all hang out, so to speak. One could explain that it is not busing which is wrong, nor hooliganism by animalistic Black students, but racial integration itself. One could explain that the problem with what the kids are being taught in school today is not that the textbooks contain a few lies about the last war and about the supposed great contributions of the Black man to Western civilization, but that the entire basis of our educational system is rotten, that the entire American educational philosophy is wrong. And one could give promises to work to remove all non-Whites for the local schools, if elected, and to purge every Jewish and other non-Western influence form faculties and curricula -- promises which, quite obviously, one could not effectively keep, because one would bring all the power of the Federal police state down on one’s head if one tried.

Needless to say, considering the brainwashed conditions of the American electorate, the chances of winning a school-board election with such a platform are quite a bit less than with the first platform. And that is true even though one might very will run into less opposition form the media and the liberal establishment with the second platform, because then one could be dismissed as such an extremist, such a nut, that there was no significant danger of one’s winning. One’s candidacy would just be one of those freaky things we have to tolerate in a democracy, like the candidate the Prohibition Party puts up for the Presidency every four years. He receives very few votes, even from the tee-totalers, because they see no point in wasting their votes on a man who would not be allowed to carry out his program, even if he won.

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[Lying and compromising] are inherent, 

they are inescapable, in any democracy.

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To recapitulate: The choice, if we put up a man or a woman for a school board seat, would be this: either to announce a program, a platform, full of compromises and evasions and half-truths -- even to lie outright about our intentions, if questioned too sharply by the press: or to tell the whole truth, and thereby turn the campaign into an exercise in futility.

Now, you might very well ask at this point, “So what’s the matter with lying and compromising, considering the absolute necessity of what we’re trying to do? After all, all’s fair in war. And besides, lying and compromising are obviously what it takes to win elections under the present System -- in fact, they are inherent, they are inescapable, in any democracy. The average person, the average voter, is never capable of dealing with the truth when it is unpleasant or calls for self-discipline.” That’s what you might say.

Well, the trouble with lying and compromising is that we would not survive such tactics, in my opinion. I do not believe that any radical group, any fundamentalist group, can survive its own lies, at this stage of development. It is simply incorrect to believe that one can adopt such tactics without paying a heavy price. That is because we depend almost completely now upon true believers for everything we are doing. We receive economic and moral support, of course, from a large number of people who agree, to a greater or lesser extent, with the ideas expressed in ATTACK!, but who do not really understand our basic motivation -- and probably never will. Their thoughts and attitudes are too strongly locked into conventional patterns. But the active core of our movement consists of people who not only understand but are totally committed to the basic spiritual values form which all the ideas in ATTACK! and everything we talk about in these meetings are derived. Those are the values which are given to us by our Truth, by our Affirmation, which we recite together at the beginning of this meeting.

For the great majority of the people who send us five dollars a year for an ATTACK! subscription, it may be sufficient that we are opposed to school busing and to the Jewish domination of the news and entertainment media. But for the people who give up their careers, who expose their families to hardships, who work long hours when others are relaxing, who, in fact, may be called to put their lives on the line for the sake of what we are doing, these superficial things are not sufficient. Their commitment is rooted in the fundamentals. And they are not willing to compromise those fundamentals.

As our community grows, we expect there to come a time when we are large enough that we can diversify our efforts by setting up subsidiary organizations or front organizations which will make whatever compromises are necessary to accomplish specific, limited, political tasks -- without our central community compromising the values on which it is founded.

But that time has not yet come, and every new step forward we take now requires the winning of new true believers to our cause, people who are attracted only by the beacon of eternal Truth and not merely by a desire to find quick and superficial solutions to a few acute social or economic or racial problems, They are not, in other words, the kind of people who are continually jumping on bandwagons and the off again -- Goldwater bandwagons, Wallace bandwagons, Reagan bandwagons -- but people who make a lifetime commitment to a single Purpose. Those are the people whose hearts and minds we must win now, and so we must not lie, and we must not compromise.

Now, up to this point, I’ve given you two reasons why we haven’t announced a specific, detailed program, or platform, for solving America’s current problems and building a new and better America. The first reason is simply that we don’t want to sound foolish by announcing a lot of plans that we have no apparent prospect for being able to carry out. The second reason is that we are unwilling to say things which we do not believe for the sake of a large public acceptance, because we need those men and women who are attracted by our pure and unadulterated Truth far more than we need a larger public acceptance.

Does that mean, then, that our program is limited to the broad and general goals described on page seven of each issue of ATTACK! and that we have no idea about specifics? In ATTACK! we say:

Our members are working to build a revolutionary new order of things in American life--a new order based on natural laws.

We want to develop in America a healthy cultural and racial approach to politics reflecting an understanding of authority, discipline, duty, and honor.

We want to achieve an organic society which will not only protect and perpetuate the great, traditional values of Western civilization but will purify the Western world of the degeneracy of communism and liberalism.

We want to secure for our people control over our own destiny by eliminating from the nerve centers of our society every anti-American and anti-Western influence.

We want to safeguard our racial identity by putting an end to the present insanity of enforced racial integration, which is threatening all involved with social chaos, cultural dissolution, and racial death.

We want to foster among our people, though the recapture of our information media and our educational system, a new spiritual outlook: the outlook of free men living and working in harmony with Nature.

We want to make possible for our people a new way of live, a meaningful and satisfying way of life as opposed to the present rat race in which every man and every woman exists simply as an exploitable economic unit.

We want our country, one day to have a sane policy toward the other nations of the world, in place of the self-destructive idiocy which presently passes for American foreign policy. We need a policy based on a recognition that our interests are bound up with those of the other peoples having our common racial-cultural heritage, whether in Canada, Europe, southern Africa, Australia, or elsewhere, and that other races must develop in accord with their own distinct racial-cultural imperatives -- without help or hindrance from us except where such development poses a distinct threat to our own security.

You see, that program gives no specifics. It says, for example, that we want an end to racial integration, but it doesn’t say how we are going to achieve that goal. It doesn’t say what we have in mind for the 30 to 40 million non-Whites in this country, especially if they decide they want to stay integrated. And it doesn’t say how we intend to recapture our information media and our educational system. It doesn’t answer many questions which naturally arise about our intentions. It only says, in very general terms, what we want, but it doesn’t say how or when, and it doesn’t give details. Does that mean that we don’t have a more complete program?

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[W]e are unwilling to say things which we do not believe 

for the sake of a large public acceptance

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Not exactly. We have thought about specifics, and we do have a number of ideas along particular lines relating to these general goals. But we haven’t published them--or a watered-down and compromised version of them -- and we don’t intend to, for the two reason already mentioned and also for an even more fundamental reason, which I’ll tell you about in a moment. But first let me get a few more preliminaries out of the way.

In the first place, the political, social, and racial goals I just read are not going to be achieved tomorrow -- or next year. Any really detailed plan of action requires a knowledge of the circumstances, of the conditions, which will exist when that plan is implemented. We known that our goals must be achieved, but we cannot say when, and we have no way of knowing under what conditions. I don’t think it is very profitable for us to speculate publicly about what conditions will be like in this country 10 or 20 or 30 years or more from now and then to announce detailed plans based on such speculations. In fact, all we can do, even in private, is tentatively explore various contingencies which might arise, try to estimate the various probabilities, and then think about what we should do now to be able to deal effectively with the broadest range of likely future developments.

In the second place, even if we knew the circumstances ahead and could make a detailed program now, it is not likely that it would be a program we could publish. I see a future for the American people -- for White people everywhere -- which is very, very grim. I see a general public which in the future will be even less disciplined, even more decadent and spiritually ill than now, and I see some extraordinarily painful measures being required to restore our people to moral and spiritual health.

I see a future which is red with blood because of the accumulated foolishness of decades, and I hardly think this grim picture is one which the public today wants to look at, nor do I think it will help our cause to try to force them to look at it or at a political program based on it. They would reject it. They do not have sufficient understanding. They do not have the spiritual basis required to understand and accept it.

And that brings us to the essence of the reason for not publishing, at this time, a political program more detailed than the general statement of goals which appears in ATTACK! Our Purpose, after all, is not to elect a conservative Congress or to repeal the 14th and 15th Amendments to the Constitution, so that we can return to “business as usual.” It is the Creator’s Purpose; it is to begin ascending once again the never-ending Path of Life which leads from man to superman and beyond, the Path which carries our race, and what it will become, through higher and higher levels of consciousness toward the total and perfect Self-realization of the Creator.

That is our Purpose, the Purpose for which our program must be designed. It is a program which can, therefore, be only partly political in the ordinary sense and is, in fact, more spiritual than political. And it is utterly wrong to believe that we can achieve our political goals, the political portion of our program, before we have implemented our spiritual program.

That is the fundamental mistake of virtually all the right-wing parties and groups today, whether they are running candidates for office or not. They seem to believe that they can radically transform the political, social, and racial scenes without a spiritual transformation, a spiritual reawakening, of our people first. It cannot be done.

We have, I am afraid, a natural tendency, a natural weakness, which leads us to this mistake. It is the tendency to place all or most of the blame for what ails us on others instead of on ourselves. It is very easy to blame the Blacks for the fact that our cities have become filthy, crime-infested jungles and our schools combat zones where very little is learned. And it is very easy to blame the Jews too, not only for allowing the Blacks to do what they do, but for the corruption of our economy and the undermining of our national defense.

But it is a fact that when this country was formed we had no Black problem and no Jewish problem. We ourselves, our own people, were in total and complete control of our destiny, and everything that has happened to us had happened, in a sense, with our own consent.

We certainly cannot say that what the Blacks have done to our cities and to our schools was done by sneaking up on us and pulling off some sort of coup. They have done it gradually, over a period of more that a hundred years, and we failed to stop it. We failed to act even before the Jews had captured our news and entertainment media and began injecting their spiritual poison into us. Just as with the Blacks, we had every opportunity to halt what the Jews were doing, but we did not.

And the reason we did not is essentially a spiritual reason. We allowed ourselves to fall prey to these alien influences because we did not have a spiritual basis for resisting them. We did not have the proper values, the proper priorities, the proper standards, the proper attitudes and goals; we did not have the proper understanding, the proper degree of consciousness of our identity and our mission. Our lives, individually and collectively, were not committed to the One True Purpose. And until we have cured that situation, until we have cured our own inner sickness, we cannot hope to deal successfully with our external enemies.

Now, this cure, this healing of ourselves, is much, more than a matter of education, much more than merely getting the facts to the public about race and about what the Jews are doing. It is primarily a matter of bringing about the inner reorientation that will give the public the desire and the will to act on those facts. This is something which I have talked about before -- it is largely the subject of our Introductory Meeting Tape -- and I will not repeat myself on that score tonight, except to recapitulate our reason for our program being of the nature that it is.

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We allowed ourselves to fall prey to these alien influences because we did not have a spiritual basis for resisting them.

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Other groups -- third parties and fourth parties and what have you -- will continue issuing political programs and running people for office. And that is fine. We certainly have no complaint about that. Such activity at least calls public attention to certain problems and serves an educational purpose, although a quite limited one.

But we are fundamentally different form these other groups, and we will remain different. We have stated some, though not all, of our general goals. But our program is not one of working directly through ordinary -- or extraordinary -- political processes to achieve these goals. We understand that they cannot be achieved by themselves, without first laying a proper spiritual basis for them. Therefore, our program is directed almost entirely toward the accomplishment of this spiritual prerequisite for our political goals. Our program is concerned now, and will be concerned for the foreseeable future, with awakening a consciousness of identity and mission in an elite minority of our people, a minority in whom the Divine Spark, the Universal Urge, the Creator’s immanent Self-consciousness, burns brighter than it does in the rest, and when welding this awakened elite into a growing community of blood and consciousness, a spiritual community primarily rather than a political one, a community imbued with an understanding of our Truth and unconditionally dedicated to our Purpose, which is the Creator’s Purpose.

When this community is strong enough so that it can begin realistically to contemplate the implementation of our political goals in the larger society -- that is, when we have crossed the second threshold of which I spoke to you some weeks ago -- then, and only then, will we formulate and announce a full and detailed political program.

And I might make one final observation. I said our spiritual program is a prerequisite for our political program, but it is not just a prerequisite, not merely a prerequisite. It stands on its own. In fact, if I had to say which program is of more fundamental importance, I would immediately say it is our spiritual program.

If, by some miracle, we could carry out our political program directly, without a general spiritual reorientation fist, I would have no faith in the results. They would not last. But as long as our community survives, as long as there are at least one man and one woman of our race left who are committed to our Truth and able to raise their children and pass that Truth on to them, then even if this country were obliterated utterly, even if Western civilization were obliterated utterly, I would still have confidence in the future and in the eventual implementation of a new version of our political program, no matter how long that might take.

Dr. Pierce tells of changing strategy for the National Alliance

Transcript of a talk by Dr. Pierce to his followers back in the mid-1970s:

Changes Ahead

In the year which lies ahead of us, we must accomplish some things which we started to do this year but have not yet done. In order to accomplish those things we must make some substantial changes in the way we have been going about it. I want to talk to you tonight about those changes, but first I want to review the situation in which we find ourselves and the way we have responded to that saturation so far.

Perhaps the easiest way to begin is to refer to the film we saw here last Sunday, Triumph of the Will. That film showed us the triumphant outcome of an enormous and heroic act of will by an idealist, spiritually elite minority of the German people to free themselves form Jewish tyranny and cure themselves of the Jewish disease.

After World War I, the Jews had Germany exactly where they wanted her. She was defeated, demoralized, broke, and hungry--in other words, down, and so the Jews began kicking her. They launched a successful communist revolution in Bavaria, under Kurt Eisner. All over Germany they began acquiring the newspapers that were not already in their hands. As the economy collapsed, they took over more and more German businesses, homes, farms, shops, and factories. They slandered the German fighting men who had made such a heroic sacrifice at the front, much in the same way they incited the spoiled and mindless dregs of our own population here against the U.S. armed forces during the Vietnam War.

And everywhere they spread the infection of liberalism. Promoting every form of vice and degeneracy in the name of freedom. Homosexuality, drugs, prostitution, pornography, Negro music, degenerate art--all these things were pushed in Berlin and in the other major German cities to such an extent that Jews and liberals today still look back fondly on the decadence that they generated in the so-called Weimar Republic, which was Germany in the period form 1919 to 1933.

But the German people still had a strong and healthy minority among them which did not succumb to the Jewish poison. They defied the law--they defied the Jews and traitors who had taken over their country-- and they secretly acquired weapons and they trained themselves and they fought the criminals who were destroying their people. Jews like Eisner and Rathenau they shot down on the street like the dogs they were. One of the top communists, a Jewess named Rosa Luxembourg, got her brains smashed out with a rifle butt and her corpse thrown into a canal.

And Hitler and the people who worked with him built a fighting movement which eventually won the support of the great masses of the German people, and they took Germany away from the Jews and the liberals. What we saw last week was the outcome of a 14-year struggle and the beginning of the building of a new German society, a strong, vital, healthy German society with the same spiritual basis the we in the Alliance have today.

In achieving his victory--in his 14-year struggle against the Jews and their allies--Hitler did not compromise or equivocate. He did not pretend to be a "conservative" or a "right winger." He did not have any clever plan for sneaking up on the Jews form behind. He fought them openly and straightforwardly. He denounced them for the destructive parasites and the liars that they were, he announced that he intended to free this people form their influence, and he did it.

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[T]he Germans, even in the most degenerate years of the Weimar era, never sank to the moral and spiritual depths to which Americans have sunk today. 

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Now, what we done in Germany inspires all of us, I am sure. There are few, if any episodes in human history more beautiful and heroic than that which took place in Germany in the years 1919-1945--the rise and triumph of National Socialism. That is why the film, Triumph of the Will, has such a powerful effect on all of us. And we can learn many things from a study of the struggle of Germany.

But there are also some very significant differences between the German situation and ours today. For one thing, the Germans, even in the most degenerate years of the Weimar era, never sank to the moral and spiritual depths to which Americans have sunk today. The Jews did not have television in those days, and so they were not able to enforce the rigid conformity in public opinion in Germany that they are able to enforce in America. The Germans had a long and proud tradition of resistance to alien influences which we simply do not have here.

And the Germans did not have some 40 million or so Blacks, mulattos, quadroons, Chicanos, Middle Easterners, Far Easterners, and every other kind of non-White or half-White or three-quarters-White mongrel imaginable in their midst. They were all White, and they had only one enemy in their midst to focus on.

Well, despite the great physical and moral differences between the two situations, we have so far been going about our struggle here in much the same way the Germans went about theirs--that is by openly and straightforwardly exposing and attacking the Jews and the race-traitors who are destroying America. We have never equivocated or compromised. We have said as loudly and plainly as we know how what is wrong here and what needs to be done about it.

But we are not receiving form the American people the sort of response that the German National Socialists received from theirs. We are growing too slowly, and that is very dangerous. We are not recruiting new members fast enough; we are not building the circulation of ATTACK! fast enough; we are not increasing our resources fast enough to insure that we will be able to cross that crucial first threshold of viability we have talked about earlier, before it becomes too late.

We must reach the point beyond which that long-term survival of our community and the Truth it embodies can be assured no matter what happens, no matter how bad conditions become or what form of repression the enemy tries against us. We must cross that threshold before the Jews head us off at the pass, so to speak. But right now they are getting to the pass faster than we are.

So that means that, even though we are holding our own now--even though we could continue publishing our newspaper and our membership bulletin and holding our meeting indefinitely--we must do something else. We must reach the pass before the Jews do. The question is: How? How do we grow faster than we are growing now?

I have thought long and hard about this question, and I have listened to many suggestions form our members both here and around the country. I have been able to find only two possible answers.

The first answer takes us back again to the example the Germans set for us 50 years ago. We note that the Germans not only exposed and criticized the people who were attempting to destroy them, they not only published newspapers and leaflets attacking them and held protest meetings, they actually attacked them physically. And I don’t mean the way some of our so-called “militant” right-wing organizations attack the enemy today by having shoving contests during street demonstrations or by setting off stink bombs or playing other pranks on them. The German patriots shot them. They beat their brains out. They cut their throats.

And I have agonized over whether we should also do that. I have driven past Henry Kissinger’s townhouse probably 50 times when I had to go to Georgetown, and I have convinced myself that we could kill him, to a certain extent--but I have finally had to reject that answer, for this reason: any course of action we choose must not be chosen haphazardly, to suit our whims.

We cannot shoot Henry Kissinger just to see what happens or just because he needs shooting. Anything we do must be planned as carefully as it can be to fit into a strategy for reaching our goals--in this case, for crossing our threshold of viability. And I am convinced that shooting Kissinger would not help us reach that threshold, even if we got away with it so to speak--that is, even if we got credited for it--or suspected of it--without all getting locked up. And that is simply because the situation here is so different form what it was in Germany, in terms of the attitude of the public and the sort of reaction we could expect.

Actually, I think we have to give the German patriots credit for a lot more reckless bravery than we have so far shown, I don’t really believe they had yet worked out a long-range strategy before they began to act. In Eisner they saw a communist Jew who needed killing, so they killed him. And that act inspired others to kill Rathenau, who was to them simply a capitalist Jew who needed killing. They had the courage to act without regard for the consequences. And it so happened that the conditions in Germany were not altogether unfavorable for such a decision. But here it is different, I am convinced.

Anyway, if we wanted to begin physically attacking the enemy now, Kissinger would not be the best target--even though he still has a certain symbolic value. We do not need to begin shooting or stabbing or blowing up the Jews or the Blacks in America half so much as the Whites who collaborate with them. Instead of trying to assassinate all the head Jews or all the militant Blacks we might plan to strike Whites only--priests, judges, politicians, businessmen bureaucrats, editors and writers and news commentators and race-mixers of all kinds--in a sustained campaign until any White who collaborates with Jews or who defiles his race must be constantly in fear for his life. And so that the Jews, without so many White collaborators to front for them--without so many shabbos goyim--must take a more exposed position, so that it is evident to everyone who is running the System. Then after that has been achieved, we could begin dealing with non-Whites.

But the fact is that we cannot yet--or should not yet-- begin such a campaign, because we cannot sustain it, and it would not be successful. We certainly do not want to go out in a blaze of glory like the Symbionese Liberation Army. The issue at stake is for too important for futile gestures.

So if we rule out that answer for now, we must turn instead to the second one, and that is to place more emphasis on building our foundations than we have in the past. That means a shifting of emphasis form attacking the enemy to teaching. preaching, and developing our resources for recruiting. It means less emphasis on the negative, on immediate problems and provocations, and more emphasis on the positive, on our long-range goal of striving toward Godhood.

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[W]e can’t change [things] until we can provide a healthier spiritual environment... 

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That may seem contradictory, since the thing we must do is achieve our short-range goal of crossing the threshold of viability--and we must do that as soon as possible, which means we must grow faster than we are growing now. And when one is faced with an urgent problem, an acute problem, one’s natural tendency is to lower one’s sights, forget about longer-range problems, and concentrate all one’s energy on immediate things.

In addition to that, the provocations the enemy presents us with almost daily are very hard to ignore. To allow the people who write the lies in the Washington Post to go unpunished, to fail to take action against the degenerates who promote racial mixing on the television networks, seems dishonorable. When one sees a racially mixed couple in public, one feels a moral obligation to do something. It is a national disgrace that Henry Kissinger has not been shot.

Even if one doesn’t take some physical action in these cases, one feels compelled to shout out one’s feelings to the public, to expose and condemn the malice and the greed and the foolishness which is destroying our race. One feels compelled to warn the people, over and over again. One feels that one must challenge a situation in which everything rotten and degenerate is held up to praise and everything right and good and noble is condemned.

But that is exactly what we have been spending most of our time and energy doing until now, and, regardless of how commendable or how justified such activity may be, it is not getting the job done well enough or fast enough.

It doesn’t do much good to say that if we could reach a million people each month with our newspaper and if 500 or 1,000 people came to each of our Sunday-evening meetings, then the types of things we are doing now would be sufficient.The fact is that we have certain resources now, and we are using all of them doing certain things, and we are not getting results fast enough. So we have to use those resources in some other ways instead--ways that will allow our resources to increase faster than they are increasing now, so that one day we can reach a million people each month with exposures and condemnations of the enemy and warnings for our people. And so we can launch sustained campaigns of direct action which can be maintained in the face of all the repressive power the enemy can bring to bear against us.

So more teaching and preaching and developing our resources for recruiting--a diversion of a part of our present resources form exposures and warnings to longer-range goals, a raising of our sights: Why should this be more successful than what we are doing now?

The answer is: Because of what the American people we’re trying to reach are like. Because of the reactions we have observed over and over again to what we are doing now.

Aside form the liberals and the conservatives, that is, people who, either though wrong-headedness or ignorance, don’t agree with us, the two most common negative reactions we encounter are fear and lethargy or lack of incentive. Let’s consider fear first.

We find two kinds of fear. One kind is unreasoning fear many people have that if they become affiliated with us in any way, even to extent of subscribing to ATTACK! the government or the Jews or the Blacks will find out about it and get back at them in some way. Some people imagine that Blacks in the postal service will notice that they are receiving ATTACK! in the mail and will assault them or say something hostile to them and embarrass them. Some imagine that the Jews will find out about them and will do something to damage their business or their credit rating or will somehow get them fired form their jobs. Others have a really pathological fear of the FBI. They are terrified by the thought that the FBI will put them on some sort of "enemies list."

To those of us who understand a little better the way things actually work, such fears seem laughable and contemptible. We may be inclined to say that we don’t need such paranoids and cowards. But it is a fact that a very large portion of the population which otherwise agrees with us is afflicted by such fear, and it seriously limits our recruiting.

The thing which makes me feel there is some hope for recruiting many of these frightened people and getting some useful participation out of them is the memory of my own feelings 10 years ago, when I first published something critical of the System. I was afraid then. I was really worried that I might be assaulted on the streets by gangsters hired by the Jews and that hostile Blacks might try to break into my home and harm my family.

I soon found out how foolish my fears were. That doesn’t mean, of course, that there are no dangers in what we are doing, but the dangers are not what most people imagine them to be. And I am sure that if we could make the initial step of becoming affiliated with us less frightening, many more people wild be able to take the initial step and then, later, overcome their fears and go much further with us.

There is also another kind of fear people have, and that is a fear of doing something or being associated with something unpopular, something which will bring the disapproval of their friends or neighbors or co-workers. It’s a manifestation of herd instinct.

Now, the Jews have very wisely blackened, in the public mind, everything in which we believe. They have attempted to protect themselves by making any resistance to them, any White efforts at self-defense, seem disreputable. The average American is more terrified of being considered a racist--even it he is one, and most people are--than he is of being assaulted on the street or arrested by the FBI.

Again, just as with the other type of fear, we may be inclined to hold such people in contempt and to say that any worthwhile person should have the courage of his convictions. But, in fact, most Americans who agree with us do not have the courage of their convictions, and it doesn’t do us any more good to lament that fact than it does to lament the fact that people are so blind as not to see what the Jews are up to or so self-centered and materialistic as not to care. That’s the way people are, and we can’t change it until we can provide a healthier spiritual environment for them.

There are still people left in this country who have not spooked themselves with exaggerated fears of Black mailmen or the FBI and who are not afraid of being called a racist. We want and need such people. But I believe experience is showing us that there just aren’t enough such people. We need others too, and if we are to recruit them, we must try to find ways to help them overcome their fears.

There is no perfect solution to this problem, I am sure. There will always be people too timid to join us, no matter how much care we take to avoid spooking them. And we will always be too disreputable for some people, no matter how we try to change our public image. But I believe that downplaying the negative a bit and accentuating the positive can help our recruiting a great deal.

I am not talking about compromising our ideals in any way. I am not talking about ceasing to expose and condemn the Jews and those of our own race who collaborate with them. But I am talking about making it a little easier for those to join us who are not quite as strong or as brave as we would like. And that will mean shifting of emphasis.

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Some of the things which in the past have been explicit--about physical action, about racial matters and the Jews, will have to be left implicit in the material intended for public distribution.

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This shift will have to be mad primarily in our newspaper and in our leaflets and other printed materials. Some of the things which in the past have been explicit--about physical action, about racial matters and the Jews, will have to be left implicit in the material intended for public distribution.

Now, besides fear, the other problem I mentioned which we have to deal with if we are to grow faster is lack of motivation. Both among the public and among our own members we have a severe problem of inactivity--of people who are not afraid to come to meetings or to distribute ATTACK!s or to recruit other people, but who don’t do these things because they would rather watch TV.

We have not succeeded to the extent we should have in making these people want to participate. And for nearly everyone, that’s the key. They have to want to do something or they won’t do it. A sense of duty just isn’t sufficient, except for a very few--too few. Remember, we’re dealing mostly with the Spock generation.

This doesn’t mean we need a fun-and games approach to our revolution. It’s still going to be hard work and sacrifice, and there’s no way of changing that. But we can do a better job of motivating people to do their duty. And I believe there are two ways we can increase motivation. One way is through an increased understanding of our long-range goals--that is, though a raised state of consciousness, both among our own people and those we are tying to recruit. The other way is to try harder to have an organization which fills a real need in people’s lives.

The first way means more education and more consciousness-raising, with a stress on the message in our Affirmation. It means a bigger effort to make potential recruits fully aware that we are trying to do much more than solve a number of acute social and racial problems now confronting America--that our work is not over when the last Jew and the last shabbos goy have been buried, but that it will really be just beginning then--that the problems of today are merely an initial roadblock which must be cleared away so that we can begin a program of building and climbing that will go on and on, for generation after generation. And, again, that means a shifting of emphasis away form the terrible and disgusting things that are going on now which we want to stop to the new things that we want to begin doing in a cleansed America and in a cleansed world.

The second way means providing an opportunity for a sense of community in the lives of those who now have none, who feel isolated and alone in a hostile world because their outlook is similar to ours. It means providing a hope of fulfillment, a hope of doing something worthwhile, something with eternal meaning and significance, for those who have the terrible knowledge that their lives now are without meaning or significance and are thus being wasted.

And, again, that means a shift of emphasis form short-range things to long-range things. It means stressing the spiritual basis of our organization even at the expense of temporarily neglecting some of the current problems in the world around us.

It is too often the case now, I believe, that we try to recruit someone on the basis of working with us to halt the takeover of our schools by Black savages or to free our national news networks from Jewish control, and the prospective recruit agrees with us that it would be nice to do these things, but he looks at us--a few hundred people with no apparent resources beyond a monthly tabloid newspaper, and he looks at the enemy’s enormous resources, and he shakes his head and says to himself, “No way.” He just can’t work up any enthusiasm or motivation for trying to do something he doesn’t believe can be done. It’s just not worth the trouble, the embarrassment, the risk, the expense. So he stays in front of his TV set.

If, instead, that prospective recruit saw in us a spiritually compatible community which he might join, a group of kindred spirits whose beliefs and teaching he found exciting and soul-satisfying in themselves, then he might very well leave his television and participate with us in spreading our message because he wanted to, because he found it rewarding in itself. And so might many others also. And then what had seemed impossible before will have become possible, because we will have become much more than a few hundred, and our resources will have become much more than a single monthly tabloid.

Many of the ways in which we will shift emphasis in the months ahead remain to be seen. Some are already in progress. ATTACK! will change. Our BULLETIN will change. We will publish, as soon as we possibly can, a book citing a clear and fairly complete exposition of our philosophy and our long-term goals, that is, of the [Cosmotheist] spiritual basis of our existence.

But whatever we do will remain implicit in and derived form the one, eternal Truth contained in our Affirmation. We will merely be trying new ways of presenting that Truth, emphasizing new aspects of it, drawing new conclusions from it.

And whatever we do will depend upon the full and wholehearted participation of all those here tonight and all our bothers and sisters in spirit and in blood across the continent who also receive this message.

W.L.P.

Prospectus for a New Community

This document appears to have been written by Dr. Pierce in 1985 or 1986, meant to inform and inspire certain National Alliance members to think about moving to West Virginia to become a part of his Cosmotheist Church Community.   (See Dr. Pierce's White Zion speech from September 1984.)


HISTORY: The Cosmotheist Community began in 1974 as a religious discussion group which met weekly in the homes of interested persons in the Washington, D.C., area. These persons shared a concern for the fundamental values and goals -- or lack thereof -- on which the directions being taken by modern, American society depend. They felt that materialism, egoism, and a lack of any sense of responsibility to the future had become so widespread and so deeply entrenched that the spiritual that the spiritual and moral basis of Western civilization was being eroded dangerously.

In their meetings they explored the causes of this spiritual illness: the urbanization which has been growing rapidly since the beginning of the Industrial Revolution, with the consequent breaking of the bonds between people and land; the historical failure of Christianity to take the physical basis of man's existence into consideration along with the spiritual basis and to build a community of blood as well as faith; the spread of democracy as a political doctrine, with the consequent decline in quality and responsibility of the leadership of the nations of the West, especially the United States. Underlying these trends they saw the common problem of wrong values, a problem made more intractable by an unnatural life-style.

The members of the discussion group formalized their association in February 1977 by organizing themselves as a church and adopting the name "Cosmotheist Community" (later changed to "Cosmotheist Community Church"). The Church's first publication, THE PATH, a statement of fundamental doctrine, appeared in the same year, and was followed by ON LIVING THINGS in 1979 and ON SOCIETY in 1984. Even before their formal organization they adopted as their symbol the Life Rune (also known as the Man Rune) from the Norse futhark (i.e., alphabet), with its meaning of creation, rebirth, and renewal.

The Cosmotheist doctrine has been expressed in part by many men. The great British playwright, George Bernard Shaw, was a Cosmotheist, and he spoke through such characters of his as Don Juan (in MAN AND SUPERMAN), who declared man's purpose to be the service of the Life Force in its eternal quest to know itself. The German giant of philosophy, Frederich Nietzsche, also was a Cosmotheist. His character Zarathustra expressed Don Juan's truth in different words; he saw man's purpose as preparing the way for a higher, more conscious, more nearly godlike man. And the English poet William Wadsworth was giving expression to his Cosmotheist awareness of divinity when he wrote: "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." Another English poet, Alexander Pope, summed up the Cosmotheist view very concisely in the words: "All are but parts of one stupendous whole/Whose body Nature is, and God the soul." The Cosmotheist doctrine may be epitomized very briefly in the following statements:

• There is only one reality, and it is the Whole -- the purposeful, self-creating, self-evolving Cosmos, which has both material and spiritual aspects, inseparably conjoined. Thus, Creation and Creator, Cosmos and Theos, Whole and God, are but different names for the same reality.
• Man is part of the Whole, and his consciousness is one manifestation of a universal, immanent consciousness.
• Man's ordained or natural purpose is the same as the Creator's purpose, which is self-realization.
• Man properly serves his ordained purpose by striving toward ever higher ever more conscious levels of existence, both biologically and spiritually. His ordained task is to advance, generation by generation, along the Creator's path of evolving self-consciousness. In the past he advanced blindly, driven by the immanent urge toward self-realization, self-completion. Now he must guide his advancement.

This doctrine imposes obligations on those who accept it. Since man is not only an agent, but also a part of the Creator, he is obliged to conduct himself accordingly. Since his purpose is service of the Creator's purpose, he is obliged to prepare himself to render service as effectively as possible. Effective service depends on knowledge, consciousness, and discipline. Each man and each woman has the obligation to know his identity and his purpose and to elevate that knowledge, through purposeful living, to an ever-present consciousness; furthermore, he has the obligation to be strong and fully in control of himself, so that he can apply his knowledge unfalteringly in his service.

Knowledge can be gained by diligent study almost anywhere, but consciousness is dependent on life-style and environment. And discipline is the product of lifelong training. The members of the church realized the impracticability of attempting to discharge their obligations in a satisfactory manner while living in an environment determined by values opposed to their own. They also recognized the formidable obstacles to raising children properly in such an environment.  With these problems in mind, in 1978 they began a building fund for the purpose of acquiring land where an environment more congenial to their needs could be established.

In October 1984 the Church purchased a 360-acre site on a mountainside in east-central West Virginia. The site was virtually in a natural state, with only one 100-year old farmhouse on it and no utilities. At the time of the purchase, one family moved into the farmhouse and began the preparatory work for bringing other families and single people onto the land. Wells were drilled, septic tanks dug, power and telephone cables brought in, and an internal road improved. A bathroom was added to the farmhouse, and mobile homes were brought in for additional  dwelling space. A second family settled on the land in mid-1985, and a large building was erected to serve as a church/community center, with a central area for meetings and religious services, a 7,000-volume reference library, shops, offices, and room for classrooms and other facilities. At this time the construction of the interior of the building, the improvement of dwelling units, and the development of other community facilities are ongoing projects.

PLANS FOR THE FUTURE: The most immediate need of the community is for suitable members to become members. The basic building unit of the community is the nuclear family, and so couples and a sexually balanced mix of single men and women are being sought. The aim is to integrate four or five new couples into the community each year, with an ultimate limit of perhaps 50 families (200-300 people, including children).

One of the most important functions of the community will be the education of its children. Classroom training will cover not only the traditional subject matter (language. sciences, mathematics, history, geography, music, art, and literature), but will focu on those areas of knowledge required as a basis for a strong sense of identity, and this training will be suplemented with instruction in ethics and religion designed to develop in each child a Cosmotheist way of thinking and viewing the world, and to guide him toward a purposeful adult life as a member of the community. Training outside the classroom to build consciousness, character, and self-discipline in each child will be at least as important as his formal instruction and will determine the nature of most of his waking activity each day, in both play and work.

The development and refinement of the community's educational facilities will proceed apace with its growth in numbers. The same is true of the development of other aspects of the community, such as its self-sufficiency. At this time most of the community's food is purchased outside the community, as also are its electrical energy,  much of its fuel, and nearly all of its building materials. The production of nearly all of the community's food on its own land is a goal which should be reached within the next two or three years. The achievement of energy independence through the use of wind power and available organic fuel on the land, together with advanced energy-efficient materials and techniques for the construction of dwellings and other buildings, should come within a few more years.

COMMUNITY STRUCTURE AND OPERATION: Persons who become members of the community are expected to be full-time members, without outside commitments or activities. The community will be self-supporting through tax-exempt donations and through the mail-order sale of books and other materials to the public. Income will be sufficient to provide a living allowance for each member, but there will be no room for luxuries, and no comparison can be made with customary salaries or  expenses on the outside. Every adult member will be integrated into the economy of the community, by participation in the community's income-producing activity, its food-producing activity, its educational or construction activity, or a combination of these.

Although several aspects of the community's life -- those named in the preceding paragraph and its religious activity -- are communal by choice or by necessity, the individual family remains the basic community unit, and each family or single unit is accorded as large a degree of privacy as is consistent with community goals. The individual must accept the responsibility for those functions which properly fall within the household sphere, including the provision of meals, the maintenance of dwelling facilities, and child care.

The most essential attribute of the community is its purposeful, religious nature. It does not exist primarily for the sake of its members, but to serve the Creator's purpose. Therefore, the comments on privacy above notwithstanding, each member of the community is required to subordinate certain personal prerogatives to the community purpose. Commitment to the community's goals, obedience to its rules, and adherence to its doctrine are obligations for every member. Thus, for example, every member is expected to accept without reservation the community's rule against the use of intoxicating or addictive substances, including alcohol and tobacco. And every parent is expected to yield to the community's authority in matters relating to the education and character building of his children.

PERSONAL CONSIDERATIONS FOR PROSPECTIVE MEMBERS: Productive work is considered a primary virtue in the community. And as a practical matter, the community will be able to maintain its existence only by demanding a large effort from each member. That is especially the case during this early period of community development, when there is more work than can be handled by the few members available to do it. But hard work and a relatively demanding schedule are things which members should consider permanent features of their lives in the community. The current work schedule is six 11-hour workdays per week, with one day per week reserved for family activity, household maintenance, and similar private activity; and for community religious services and other religious activity. (Much of the work of female members with husbands or husbands and children to care for will necessarily be in their homes, although at least some community work will be expected from every able-bodied female.)

The community is a social one, with a large degree of communication and collaboration among members. At the same time, however, while it remains small there will not be as many opportunities for large-scale social intercourse as exist outside the community. Thus, members should be neither excessively individualistic, making collaboration with other members difficult, nor overly dependent on having large numbers of other people around them in order to be happy. The ideal member should have a good blend of self-reliance and altruism. He should be capable of functioning well by himself and also be flexible enough to work with others.

Two features of the community which may place special demands on some new members are its isolation and its austerity. The isolation is deliberate, so that the community can most easily remain free of the opposed values which are prevalent outside and develop its own values and life-style with the least interference. Thus, members should not be dependent on recreational or other facilities outside the community which will lead to a lot of coming and going. A trip into town for supplies every ten days or two weeks is reasonable; three times a week is not.

The austerity, although unavoidable at this time, also will be deliberate in the future. It accords better with the community's nature and purpose than does luxury. Although the community always will endeavor to have the best tools available and to use them to perform its work efficiently, it will not put a premium on physical comfort for its own sake or on reducing physical exertion to a minimum. Manual labor is an activity which should benefit every member, and discomfort in moderation is not necessarily to be shunned. Parsimony in the use of resources, whether personal or community, should be the rule rather than conspicuous consumption.

William L. Pierce
   

White Zion, Part 2

Our Community
Speech by by Dr. William L. Pierce, September 1984

Having to live around non-Whites -- having to work with them every day, being exposed to Jewish propaganda non-stop -- is not just intimidating and demoralizing in the sense of sapping hope and enthusiasm: it is spiritually debilitating. It can infect us with wrong values. It can distort our attitude toward our work, and it can undermine our adherence to our principles. And the longer we have to work in order to reach our goal, the more urgent this particular consideration becomes. For five years, or even ten years, any person with a little backbone can grit his teeth, shut out most of the poison, and keep his heart and his mind on his work. But what about working for 25 years, or 40 years, or a whole lifetime? How does one keep the flame of idealism burning with a pure light then? How does one pass that flame undimmed along to the next generation of strugglers? One does it only if somewhere there is a center of strength and purity which does not change, a center from which one can draw inspiration and guidance, because it is a center from which everything alien and unhealthy has been excluded.

Then there are the strictly practical considerations of having a place to ourselves, where we can do things that we will need to do in the future, in private; where we can have facilities that we'll need as our struggle progresses. And in the future we will also need a place where we can have the physical security and the economic self-sufficiency which it may not be possible to have in a metropolitan area like Washington.

In other words, we have needed a Zion, both psychologically and physically. And we'll need one even more in the future. And now we have one.

[Aside:] I wonder if I can have the lights out, and the slide projector on.

This is ours. Every tree and every blade of grass that you can see is ours. We own more than half a square mile of the most beautiful land on this continent.

[Applause]

The hills, the rocks, the meadows, and the forests there are all ours.

We've been able to acquire this land only because a few of us, a relative handful, have had the vision, the commitment to our goal, and the spirit of self-sacrifice which eventually everyone who remains a part of our community must have. And when every one of us has the spirit of self-sacrifice which a few have already displayed, then there will be nothing which we cannot accomplish.

I'll say it again: We have this land because of the sacrifices of a relative few. They're people who did not sit back and hold on tight to what they had, thinking that when the times comes that we are really making great strides forward, then they'll give us a little boost. No. These were people who have had the faith and the selflessness to put everything they had on the line for us now, when we're still almost nothing compared to what we will be one day. And some of the names of these great-hearted few cannot even be told until our goal has been reached, perhaps in another generation.

But I can tell you now that what we have achieved in the past few months will make an enormous difference to us -- more difference than most people can imagine. It's not just that the center of our operations will be where rioting Blacks or a Jewish arson squad cannot damage it. It's not just that we can now survive economic setbacks and breakdowns in law and order and continue doing our work without interruption. And it's not just that we can assemble a larger staff in a more pleasant location and keep them working on lower salaries than would be the case in Washington or any other city. More important than all of these considerations of security and economy and self-sufficiency and new facilities are the biological and spiritual considerations. We're adding an entirely new dimension to our work.

Until now, all of us have had to live 24 hours a day in a Jewish world, while trying to do a little bit now and then to make it possible to have a non-Jewish world at some time in the distant and indefinite future. But now we are actually beginning to build a little piece of that non-Jewish world. There will actually be a place which we may think of almost as a very small country, less than a square mile in size, where some of our people can begin living in accord with our values and our principles 24 hours a day, every day; where children can be raised in accord with those values and principles. We'll have a little country which is ours spiritually as well as physically.

And that has a double value to us, just like Zion has a double value to the Jews. One part of the value will be what we will be doing there on the land, biologically and spiritually as well as physically. The other part of the value will be the meaning -- the inspiration -- which that will have for the rest of us as we continue living in the Jewish world and going about our recruiting duties. I expect that what we do on the land, in our own little country, will result in an enormous flow of strength and enthusiasm outward to everyone off the land; of strength to overcome defeatism and despair; of strength to keep on working and keep on recruiting year after year. Because there will be a new light in the world that every member can see, no matter where he is; a new evidence that his work and his sacrifices are not in vain. There will be something tangible, something concrete, something alive and growing and permanent which his efforts are adding to: a community which he knows will not fold up and go away overnight, as right-wing organizations have a habit of doing. That will make a difference for us everywhere.

I know that whether I am physically on the land or off the land, my heart will be on the land. And I believe that will be true of many others also. This very month marks the beginning of a dual mode of existence for us.

On the one hand, we will be continuing to build the Alliance here in Washington, and in Chicago, and in Philadelphia, and in Montgomery, and in Johannesburg, and elsewhere through personal recruiting and the distribution of Alliance publications as we have in the past -- but more efficiently than in the past as we continue to learn how to be better recruiters and as we continue to upgrade the average quality of our membership, and we develop our organizational structure. That is our Diaspora.

At the same time, however, we'll be working on our land, on our mountain. So while the Diaspora is recruiting, the mountain will be building an actual community which will be moving, as it says on the logotype of National Vanguard, "Toward a New Consciousness; a New Order; a New People." An actual community.

Now I'll tell you where I believe all of this is heading. I wrote about community-building in the August [1984] issue of National Vanguard, but only very briefly about community action, about what our community would do relative to the rest of the world. I was brief because I don't like to speculate on uncertain things in National Vanguard, and anything which depends as much or more on what everyone else does as on what we do is indeed uncertain.

But what I think will happen is this: Along the road to the Mulatto world which the Jews, and of course the Mulattos and the Mestizos themselves, are working to bring about, we're going to run into some interesting developments, mostly in the form of reactions to the main thrust of history.

We're going to see, for instance, the growth of a White subculture in the United States. Just as, during the Middle Ages, there were some people with a natural immunity to the Black Death -- to the plague -- so there will emerge a segment of American society which is more or less immune to the Judaeo-Christian poison. That "more or less" qualification is important. I'm not saying that a ready-made batch of Alliance members will emerge. But there will be a lot of people generally alienated from the Jewish society.

People, for example, who will cling to their "redneck" heritage through country music with an overt racial message and who will reject the various Black, Mulatto, and Jewish country singers the Jews are already using in an effort to pre-empt such a development. There will be people who will emerge as a market for explicitly "racist" films and cable TV programs, or for explicitly "racist" printed materials ranging from comic books to genuine literature -- not necessarily literature with any message or films with a moral, but simply material which appeals to people who want to read about their Whiteness, or people who don't like Blacks and find pleasure in seeing them getting their lumps in a movie. There'll be certain towns, or certain suburbs, which will gain a reputation and which will manage to remain militantly White, sort of like Cicero, Illinois, for example, and which will manage to thwart government efforts to "integrate" them. There'll be certain vacation spots, certain leisure activities, and perhaps even certain clothing styles which will be associated with a spirit of militant Whiteness. And there will be a lot of non-militant Whites who will participate in one way or another in the trend.

I think this will emerge in a lot of different ways and at a lot of different levels. I think one will see it in certain labor unions. I think one will see certain elements in the Republican party participating in it, and some elements in various professions -- academics, lawyers, perhaps even an unofficial faction in the American Medical Association. One will see a lot of people engaged in activities that the Judaeo-Christians will denounce as "racist." But these people won't run like rabbits and begin apologizing for being White when they're denounced, as is nearly always the case today. They'll have heard it so many times, it just won't bother them -- or if it does, they'll counterattack with a denunciation of Zionist racism in Israel or of Black racism or of "Hispanic" racism.

Reactions of this sort are inevitable in any period of rapid and drastic social change. The toughest elements of the race, when they finally have their backs to the wall, will resist going down.

The Jews will be expecting this opposition. They've seen it happen a hundred times in other countries and in other ages. They regard such reactions as the natural death throes, a sort of wild flailing and thrashing about, of a civilization they have almost killed. And they will run around pouring water on the hot spots, but not greatly worrying about it. Their main concern will be to keep the various reactions from coalescing, from gaining any coherence, and -- more than anything else -- to keep them from having a purpose, an ideology, a unifying spiritual basis. And so they will be promoting a new Charlie Pride, a new Neil Diamond, to short-circuit the White music fans. They'll be writing and publishing anti-Black materials themselves, in an effort to capture that particular market and control it. They'll put forward "leaders" -- new Barry Goldwaters and new George Wallaces. And they'll be taking polls, having endless televised discussions about the phenomenon, trying to talk it to death, as well as trying to deal with it in the standard ways, using governmental coercion, economic pressure, and so on.

And the Jews will figure that if they can keep the reaction under control for twenty years or so, for a generation, it will lose its vitality and die out. And then there'll be nothing left to threaten them, nothing left to thwart their plan for a Mulatto future.

But the Jews, as so often in the past, will figure wrong. They're going to lose their grip on the reaction. It's going to get completely out of control. It's going to catch fire. Because we're going to be there, fanning the sparks and pouring on the fuel.

[Applause]

We're going to be taking advantage of the new markets for books and magazines and videotapes and music which will open up. We're going to be pouring our material into these markets. We're going to make our message available to all of those reactionaries, and some of them are going to listen to it. And those who do are going to provide a coherence to the whole thing. And the message will be coming from the mountain, from our island of White values in a Jewish ocean. And we're going to put some purpose and meaning into the lives of a lot of those people. And some of them will join our Diaspora, and strengthen it, and others will join us on the mountain, on our little island.

And the day will come when our little island becomes two islands, maybe a thousand miles apart; and then three; and then a whole archipelago. We're going to build a fire that they can't put out. The message is going to be coming from every island in our archipelago. We may not save this country or this civilization. But we'll save something. And then we'll start over. With White genes, White values, a White purpose. And we'll build a whole new world.

The really great thing about what has just happened is that we don't have to wait until after some violent revolution or some other cataclysm in the distant future to start rebuilding the world. We've already started.

Our mountain -- our island -- is the beginning of a new world. And it will be new in every way. Remember, we're not trying to escape from the present so that we can return to the past. Our aim is to establish a base in the present from which we can shape the future. We're not trying to make a simpler, more peaceful, or more rustic world to which we can retreat while everything else goes to Hell. It will be necessary for us to remain very much in touch with the rest of the world while it continues on its course. We're not going to imitate the Amish by shunning machinery. We're going to use every tool and every weapon available to us which will help us get the job done.

Our community on the mountain, on our little island, will be governed by the spiritual values that it is our mission to preserve. So it will be, essentially, a religious community. But it won't consist of a bunch of monks practicing their calligraphy with goose quills and parchment. It will be a religious community using the latest and most powerful data processing and word processing equipment which we can afford to purchase. In fact, we are looking at the specifications now for a powerful new computer which will be the basis for the whole system.

More than ever before, we'll need the special skills and resources of our members. We'll need talented, trained men and women who can provide special capabilities for us on the mountain, on our island. And we'll need financial support from others, so that we can continue acquiring needed equipment and continue moving forward with the development of our community. We'll need a lot of help, a lot of commitment, a lot of faith, a lot of sacrifice. But we have a good bunch of people; a bright and resourceful and idealistic bunch of people. And by pulling together and giving it everything that we've got, we'll win this fight yet. Thank you.

[Applause]

Source:Kevin_A._Strom_20021130_White_Zion,_Part_2;_by_Dr. _William_Pierce

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