<figure class="aligncenter"><figcaption>William Luther Pierce</figcaption></figure>

American Dissident Voices broadcast of May 11, 2019

by Kevin Alfred Strom

BE WATCHING the Cosmotheist Books online bookstore later this month for the eighth CD in our Power of Truth series of the best radio broadcasts and speeches of the founder of the National Alliance, Dr. William Pierce. This eighth Power of Truth CD, like the others, will be an mp3-CD and hence will have a full 20 speeches of Dr. Pierce on it, around ten hours of audio, far more than any ordinary CD and one of the best bargains. Unlike the the other CDs that preceded it, though, this one will feature several speeches that are unavailable anywhere in digital form, speeches that we have newly digitized from the original master tapes — speeches that no one has heard for over a decade and a half. You might call them Dr. Pierce’s “basement tapes,” and I am sure that you will enjoy hearing them — and enjoy using them as recruiting materials to bring other worthy people into our National Alliance community. They’re coming soon — so keep an eye on cosmotheistchurch.org.

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WE HAVE over 250,000 people reading National Vanguard every month, it’s certain that many of them are people new to our ideas. For the recovering “normie,” understanding just where we’re coming from can be daunting. He or she is likely to make the mistake of thinking that the National Alliance and its online magazine National Vanguard are just another “pro-White” effort — or think that we are the embodiment of the mindless “hater” character that our enemies have created in order to scare away the kind, decent White people who ought to be joining and helping us — or think that we are Christians — or think that we are just a part of the “alt-right” jokester and trolling club, or boosters of the latest right-wing Twitter star — or think that we are “right-wingers” at all. We are none of those things.

The National Alliance is something unique. Something different. Something permanent. The National Alliance has a worldview grounded in reality, in science, in our people’s nature and history — not an ever-changing platform; or a set of “talking points” designed to attract the maximum number of followers, being careful never to offend their most cherished beliefs, or that changes depending on what we need to say this week to “boost our numbers.”

To best understand us, you need to begin by understanding the ideas of our founder, the revolutionary thinker and writer Dr. William L. Pierce. To that end we now present part 1 of the introduction to Dr. Pierce’s worldview included in the masterful biography by Robert S. Griffin, The Fame of a Dead Man’s Deeds, read by Vanessa Neubauer. Listen:

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In a number of radio programs and writings, Pierce has outlined his perspective on the nature and history of those he considers his people – white Europeans – and offered his vision of their future in this country. I drew on eight of these sources to compile the following statement. The words below are Pierce’s. I have added headings to put them into context.

Rediscovering our roots

A SOCIETY is a very complex thing: it is like a living organism. It responds to selective environmental forces, and it evolves. In past ages it was the struggle of our people to survive, the competition of our people against other peoples, other races, which determined the nature of our society. Societies which functioned well survived. Societies which didn’t function well perished. Historically, if some crazy liberal came along and was able to change all the rules and structures in a society to suit some egalitarian fantasy of his, the society would sink like a rock, and its people would perish. And that is what is happening to our society today, although it may not be apparent to us because of the time scale. After the experimenters finish their deadly work, it may take a society two hundred years to disintegrate completely and sink out of sight. That’s not long from a historical viewpoint, but it’s long enough so that most of the people involved never realize what’s happening.

The society we had in Europe up until the end of the eighteenth century – or one may say, the various societies there, which really were very much alike when compared with any non-European society – had evolved over a period of many, many generations of our people, and it had fine-tuned itself to our special nature. It had developed its institutions and its ways of doing things which suited us as a people and allowed us to form viable, efficient communities. When we colonized North America and other parts of the world, we took the essential elements of our society with us.

And what were those essential elements?

The first essential element was order. Everyone had a place in our society, whether he was the village blacksmith or the king, and he knew what that place was. He knew how he fitted in, what his responsibilities were, to whom he owed loyalty and respect, and to whom he in turn was obliged to provide guidance. It was a hierarchical society. There was no pretense that everyone was just as capable or just as creative or just as brave or just as suited for leadership as anyone else. People had social rank and social status and social authority commensurate with their social responsibilities and with their contributions to society. The master craftsman had a higher social rank than a journeyman, who in turn had a higher rank than an apprentice. The landowner with a thousand acres who employed a hundred workers on his land had a higher social rank than the man who only owned an acre and worked his land himself, but he also had more social responsibilities. He had a responsibility for the welfare and discipline of his workers, for example. And the master craftsman had a responsibility to provide proper guidance for his apprentices and to uphold the standards of his craft.

The fact that our society was orderly and people knew their place didn’t mean that it was inflexible. The apprentice, through diligence and talent could become a journeyman; and a journeyman might eventually become a master. And the man with only one acre might buy more land and hire workers if he used the land he already had in a productive way and accumulated savings. But the shirker or the wastrel or the incompetent could never expect that the government would tax his more successful neighbors in order to reward him for his failure and bring him up to their level.

The second essential feature that our society had was homogeneity. Everyone had the same roots, the same history, the same genes, the same sensibilities. Or at least, there was enough genetic similarity, there was a close enough family relationship among the people, so that people understood each other. A village, a province, a nation, was like a large extended family. People felt a sense of kinship, a sense of belonging, a sense of loyalty and responsibility that extended to the whole society. This feeling of belonging, this sense of a common history and a common destiny, this sense of identity, was the glue that held the society together and gave it its strength. And it gave men and women their individual strength too. Just knowing who they were, where they had been, and where they were going made an enormous difference in their sense of personal security, in their ability to plan ahead and be reasonably confident of what the future held for them.

This homogeneity and the consequent sense of family, of identity, was thousands of years in developing, just like the hierarchical order in our society. And we developed as individuals, we evolved, along with our society. The type of society we had became imprinted on our genes. Of course, it wasn’t a perfect society. It was full of problems and imperfections. We always were developing new technologies, for example, and our society didn’t always have time to adjust itself to these innovations before even more innovations came along. But it was a society in which we were strong and confident and more or less spiritually healthy.

The Industrial Revolution really was a huge shock to our traditional form of society. It took people off the farms and out of the villages and packed them into factory towns like sardines in a can. This was a great strain on the old order. The new relationship between factory owner and factory workers was not as healthy a one as had existed between landowner and workers on t