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Metapolitics & Occult Warfare, Part 4


David Roberts, “Pronaos of the Temple of Edfou,” 1838

1,585 words

French translation here [2]

Part 4 of 4

There is no “vast Right-wing conspiracy,” but perhaps there should be. I am sure that by now some of you are thinking, “Let’s start a Traditionalist secret society of our own and wage occult war against the modern world! That which is falling should also be pushed.” Secret societies are staples of the Anglo-American political imagination, so it is no surprise that the idea recurs regularly among White Nationalists.

To cite just two examples of many: when I met Wilmot Robertson on March 3, 2001, his one piece of advice for advancing our cause in North America was to create some sort of secret society. On May 17, 1955, in a private letter, Anthony M. Ludovici also recommended the creation of such a society, despite his bad experiences with the English Mistery and the English Array in the 1930s.[1]

I think, however, that creating secret societies is a needless distraction for White Nationalists, for several reasons.

First, if Guénon is right, such a secret order already exists. But they don’t have a PO Box or a Facebook page. You can’t join them by sending in a check. They have to come to you. So the only thing you can do is focus on making yourself worthy of being chosen by such an elite group. That way, you hedge your bets. If such a society really does exist, you might well be asked to join, and if Guénon and Evola are just having us on, you have still made yourself worthy of such an elite, and that’s the most important thing in the end.

Second, I have heard of many secret societies, which means that they have not remained secret. And once the existence of such a group is known, it can only add to one of the greatest problems with the White Nationalist subculture: lack of trust, including outright paranoia.

This climate is exploited and exacerbated by our enemies, but they are not the sole cause of it. I think that White Nationalists have a strong innate predisposition to paranoia. Ethnocentrism, like most psychological traits, tends to be distributed on a bell curve. It stands to reason that White Nationalists would tend to be more ethnocentric than average, which is my experience. High ethnocentrism, however, seems to be correlated with an inability to trust fellow whites as well.

There is a simple explanation for this: with whites, low ethnocentrism is the norm, so when a white manifests high ethnocentrism, he is likely to be met with disapproval from other whites, which will tend to alienate him from his people. (For Jews, high ethnocentrism is the norm. Thus when a Jew acts ethnocentrically, other Jews are likely to approve of it, which reinforces both ethnocentrism and a sense of belonging to the Jewish community.)

But the ability to trust strangers—which involves being willing to take a certain amount of risk—is one of the conditions for the rise of large-scale, complex social institutions. Otherwise, you are only able to cooperate with the small number of people whom you know. Since highly ethnocentric whites tend not to trust their fellows, this makes them less capable of forming effective organizations and movements. The enemy, apparently, understands this, thus they do everything they can to stoke discord and paranoia. Talk of secret societies simply adds suspicion and resentment to an already poisoned atmosphere.

(Personally, I am predisposed to low levels of ethnocentrism and high levels of trust toward strangers. I arrived at my nationalist convictions not by instinct, but by much thought and experience, and although my willingness to trust strangers has allowed me to expand and create organizations, I have been repeatedly burned by crooks, cranks, and crazies.)

Third, despite every precaution, secret societies can be subverted. All hierarchical organizations are vulnerable to subversion at the top, which allows a few well-placed conspirators to put vast numbers of people to work in good faith promoting evil ends. This is particularly true of secret societies, in which rank and file members often do not even know the identity of their leaders, much less their true loyalties and agendas.

Furthermore, although secret societies may be difficult to subvert, the very secrecy that protects them makes them high-value targets for subversion. Sometimes the best way to keep your secrets is not to make a great show of concealing them, lest you attract prying eyes. This is why secret societies deny that they are secret. (The standard Masonic boilerplate is to claim they are merely “discreet.”) Thus if you want to keep your identity and involvement in White Nationalism secret, never join a secret society. Because, chances are, the enemy already joined it long ago. “Open conspiracies” entail no such risks and cannot be so easily subverted.

Fourth, although people can usually accomplish more by cooperating than by going it alone, a higher than average number of White Nationalists, particularly our most original thinkers and committed doers, are not “organization men” but people who accomplish more working alone or in informal, non-hierarchical networks rather than in structured, hierarchical organizations. Such people tend to chafe against the fraternal chumminess, cliques, pecking orders, and secret handshakes that come with all hierarchical groups, even those devoted to the most exalted aims. Organizations, by their very nature, create interpersonal drama, which individualistic types despise. Sometimes the quickest way to destroy cooperation among a group of White Nationalists is to propose that they agree on something as simple as a name.

Since we need to mobilize all the talent we can, we must give the square pegs the freedom they need to work and create. So what good is an elite organization whose structure and ethos are incompatible with the personality profiles of many of the best people in our cause? We need to accept the fact that today’s White Nationalist movement might work best on the model of a Montessori school, not a Hitler Youth rally.


Marble Hall of Wewelsburg Castle, furnished in Federal Republic style

Fifth, it is possible to learn and apply the most essential principles and techniques of occult warfare without duplicating their organizational matrix. One can access Traditional wisdom outside an initiatic organizational framework. Indeed, most people who call themselves Traditionalists today have not undergone a process of initiation in some sort of secret order. Instead, we largely work alone, reading the increasingly abundant and easily accessible corpus of Traditionalist literature (no secrets these!). Then we try to apply the insights we glean to our lives. And if we really believe that these ideas can change the world, then we should not keep them secret but spread them as widely as possible to encourage others in our cause to adopt them as well.

The North American New Right adopts three basic principles of occult warfare. First, we lay our foundations in the eternal, because only such foundations can evoke the highest impersonal idealism and the utmost seriousness, and maintain them over generations of struggle. Second, our foundations and aims—a White Republic or Republics in North America—are fixed and non-negotiable, in order to provide a firm place for us to stand while we rearrange the rest of the world to suit us. Third,  the lever by which we will move the world is the pursuit of intellectual and cultural hegemony [4].

From the fixed center of our doctrine and aims, we send out lines of influence in all directions, deconstructing the hegemonic anti-white ideas and constructing our counter-hegemony in the form of pro-white outlooks tailored to all existing white ethnic and interest groups, propagated through all possible media. Our aim is a pluralistic society in which all shades of opinion, realms of culture, and political options are compatible with white survival and flourishing—a society in which white degradation, dispossession, and extinction are off the menu.

The Protocols is a literary presentation of the guiding intelligence of an alien race, a race that believes itself destined for world domination, which it pursues through occult warfare against European man and all the other peoples of the world. They promised themselves the world, and they are delivering on it. It is evil, of course, but even an evil destiny mobilizes and empowers a people. To survive, one must aim at more than mere survival. To secure one’s future, one must envision what it will be like. Other things being equal, peoples who lack a sense of destiny tend to become the playthings of peoples who have them.

Whites desperately need to recapture our sense of an exalted, cosmic destiny [5]. We are the people who care for the welfare of the world, for the preservation of what is true, beautiful, and good. We must secure biological and cultural diversity. We must lay the foundations for the outward, cosmic expansion and upward evolution of our race. And, since as far as we know, mankind is the only intelligent race in the universe, our evolution can be viewed as the evolution of the cosmos [6] as a whole.[2]

We must also evolve the guiding intelligence necessary to fulfill this destiny. It is worth exploring whether such an intelligence needs to be embodied in a hierarchical occult order, or if it can inhere in a decentralized, resilient metapolitical network.


1. Robertson published Ludovici’s remarks in Instauration, vol. 15, no. 4, 1990 under the heading, “Questionable Quote,” http://www.anthonymludovici.com/antisemi.htm [7]

2. I believe that this sense of cosmic destiny can be squared with the Traditional teaching about the cycles of Time.