Roots of Radicalism



The freedom to live a happy and spiritually fulfilling life is perhaps the most important freedom of all. After all, what use would all the other freedoms be if the British people were still feeling unhappy and devoid of all spiritual fulfillment?

At the moment, the spiritual side of man is being smothered by the unnatural and dehumanising effects of the liberal-capitalist society. Under the present system every worker is seen merely as a unit of production and consumption. His personality and individuality is sacrificed, and his only "purpose in life" is to make the profits for his financial masters.

An interesting analogy could be made between the present capitalist system and a nest of ants. The worker ants only exist to serve the queen ant. They have no other purpose in life other than toiling for the queen. This they do ceaselessly and tirelessly until they drop dead, at which time they are discarded. Man differs from the ants, however, inasmuch as he needs a spiritual outlet in order to gain inner contentment. If this spirituality is stifled, as it has been under the alien 'culture' of materialism, man becomes discontented and unhappy. This is the case today, the natural spiritual side of man has been smothered and the population feels unhappy and cynical. Their lives lack that something which leads to true fulfillment and contentment. Many may not realise this consciously, but subconsciously they yearn for a real sense of purpose and a real meaning to life.

Once again, the attainment of this social freedom – like the attainment of all the other freedoms discussed in this booklet – can only be achieved by the overthrow of the capitalist system. It is capitalism and the evils that accompany it which have stripped people of their inner contentment, and it is capitalism which has been the obstacle in the way of the British people leading full and healthy lives.

So, if capitalism is once more at the root of the problem, it follows that the inroads already made into the capitalist system by the establishment of other freedoms mentioned earlier in this booklet will also assist in the establishment of social freedom. The racial freedom which will come with the reversion to a monoracial society will lead to a happier populace. Life for many people in the multi-racial inner-cities has become a living hell. The escalating crime rate in these areas has made life unbearable for the law-abiding people who live there.

The financial freedom which will come with the scrapping of the system of debt-finance will also lead to a more contented populace. As explained in chapter three, the British people have been living with the misery of inflation and excessively high taxation for far too long. Once the burden of debt is lifted these evils will be eradicated for ever.

The industrial freedom which will come from the restructuring of industry outlined in the last chapter will result in an even more contented populace. Once ownership of industry is distributed to the nation's workers they will cease to feel dispossessed and alienated from their places of employment. They will at last enjoy all the benefits and incentives which come from ownership.

So the establishment of racial, financial and industrial freedom will automatically lead to increased social freedom.

However, the establishment of these other freedoms won't stop all unemployment in the long term. And of course, no real social freedom can exist while the misery of unemployment remains.

To be sure, the repatriation of Blacks, the scrapping of the debt-finance system and the radical reshaping of British industry will all help to dramatically reduce unemployment. In fact, once these necessary steps have been taken, the curse of unemployment may well be completely wiped out in the short term. Perhaps full employment would be possible under these conditions for twenty years or so; maybe for even longer. Permanent full employment will not be possible, however, unless some really sweeping changes are made at grass roots level regarding our very way of life.

These sweeping changes will be discussed later; but it will suffice to say at the moment that modern technology and progressive automation will make long-term full employment impossible unless some truly revolutionary steps are taken.

As well as not being able to eliminate unemployment in the long-term, the establishment of racial, financial and industrial freedom will not be able to eliminate the soul-destroying boredom experienced by many workers in industry. Many people in Britain are currently being forced to earn their living by doing boring work on conveyer-belt driven production lines. This is the tragedy of increased automation, when labour becomes less interesting and so fails to satisfy the needs of the human spirit.

There is no doubt that most people – if they were given a choice would not choose the soul-destroying work involved in much of manufacturing industry. Yet they are currently forced to endure such boredom in their working lives because, for many, it is their only source of employment.

Surely, two of the premises upon which social freedom is to be based are firstly that everybody is employed and, secondly, that everybody is reasonably contented in that employment. Therefore, if real social freedom is to be enjoyed, the populace will not only require long-term full employment, but they will require employment which will give them a sense of job satisfaction and achievement. This may seem a very tall order – even an impossible one – but it can be done.


Ultimately, the primary cause of long-term unemployment and widespread boredom is the growth of automation in industry. This growth of automation will, in the not too distant future, cause a real dilemma which will need to be resolved if lasting social freedom is to be attained.

The dilemma caused by automation is that either more automation will inevitably lead to more unemployment or more automation will lead to more boredom at work. This dilemma will become more profound as time passes and as industry becomes fully automated. And of course, it will have to be resolved if more widespread unemployment and even more boredom is to be avoided.

Possibly the first and most natural reaction to the dilemma would be a mistrust and dislike of automation. This would result in the development of neo-luddite attitudes amongst the workers, who would justifiably look upon the machine as the enemy which threatens their livelihood and their future. Such attitudes would be entirely understandable and could be condoned if there was no alternative course of action. However, there is an alternative which would retain the benefits of automation without the resultant miseries of unemployment and boredom. This course of action will require a fundamental change in outlook towards what the exact purpose of automation and technology in industry actually is.

At the moment, mechanisation and technological development are seen as ends in themselves. Automation has become the sacred cow and nothing, not even the welfare of man himself, must be allowed to hinder the march of 'progress'. This attitude was aptly described in 1925 by G.K. Chesterton: "Machinery is now being used to produce numberless things that nobody needs. Machinery is being used to produce more machinery, to be used for the production of things that nobody needs. Machinery is being used to produce very badly things that everybody wants produced very well".

Needless to say, this dominion of the Machine described by Chesterton in 1925 has worsened considerably since then. Today man has well and truly become the servant and the Machine has become the master. It is this subservience to machinery which is at the root of the problem. Man must become the master and technological advance must serve his best interests. Once this change in attitude has come about, the Machine will liberate mankind instead of enslaving him.


So how can all the benefits of automation be maintained without either unemployment or boredom? And how can the British worker achieve the contentment and spiritual fulfillment which will come with his social liberation?

This can be done, but only after some really revolutionary changes are made in the very structure of the British lifestyle. At the moment, as discussed earlier, man is subjected to a mode of life which is utterly unsuited to the development, of a truly contented people. He is exploited mercilessly by the super-rich barons of industry who use human labour in the interests of their own personal riches and power. In order to do this they transform men into profit machines which have the sole purpose of producing and consuming their products.

Under the present capitalist system, man is deprived of the two very things which are absolutely crucial to his spiritual wellbeing. Firstly, he is deprived of any control over his economic destiny. Capitalism is, by its very nature, extremely centralist, so that the owners of industry are few in number and extremely powerful whilst the employees of industry are many in number and extremely powerless. Secondly, he is deprived of any real contact with Nature of which he is an integral part. Capitalism, partly because of its tendency to centralise the labour populations into massive urban communities and partly because of its exploitative and dehumanising effects on the labour force, has led to people living unnatural and unhealthy existences.

What is needed then is a mode of life which will give people real control over their destinies within a natural and healthy environment. Such a mode of life can only come about after the population has been decentralised both in a geographic and an economic sense.

Decentralisation in an economic sense has already been discussed to a degree in the chapter on industrial freedom. The establishment of an economy based upon small privately owned enterprises and workers' co-operatives will lead to people having far more say in their economic destinies.

Geographical decentralisation has not been discussed, however, even though it will be absolutely essential to the achievement of social freedom.

Urban life has a dehumanising effect on the populations who live in the massive towns and cities. They are separated from, and consequently alienated from, those things which are natural and they are subjected to an artificial life-style which is based upon the shoddy and the mass-produced. In short, urban life is harmful to the fulfillment of the human spirit. Such a life-style is unnatural, and anything which is unnatural is automatically unhealthy also.

Perhaps the development of the human spirit can be likened to the growth of a plant. The strength of a plant, and the quality of its flowers or fruit, are determined by the soil it grows in, the amount of rain and sunshine it receives. The character of a people is similarly formed by many influences, genetic, physical and spiritual. A rose will still be a rose whatever the soil or whatever the weather, but whether it grows strong and healthy or becomes withered and drooping will depend very much upon the influence of these things.

Thus it is with the British people. They will retain their unique genetic inheritance regardless of the social conditions under which they live. However, whether that genetic inheritance will be allowed to express itself and attain its spiritual fulfillment will depend very much upon the environment within which it lives. This being the case, it follows that man should be allowed to live in a natural environment which will be conducive to the development of the human spirit. Consequently, man must abandon the confinements of urban life and should re-establish his links with nature and the land.

Geographic decentralisation will therefore require the migration of a large proportion of the urban populations into newly established rural and semi-rural communities. What will be needed in fact is a reversal of the disastrous migration to the cities which commenced with the advent of the industrial revolution.

Obviously not everybody will want to live in the rural communities and those people wishing to remain in the cities can of course do so. In fact, urban communities will still be necessary even though they will be fewer in number and smaller in size. Ideally though, the mass of the populace should live in small rural communities which will strive for self-sufficiency in the fundamental necessities of life. Such communities will fulfill the needs of the human spirit because the people will have real control and a real say in their domestic affairs and they will once more establish their relationship with the land and with the natural things in life.

All communities should become as economically independent as possible and to this end, as well as fulfilling the spiritual needs, they must strive to fulfill all the material needs of those people living within them. This could be achieved relatively easily; a large proportion of people will be employed in the growing of food, others will become the local shopkeepers and still others will act as the local craftsmen e.g. carpenters, plumbers etc. Consequently, men will be able to live natural and healthy lives without the alienation caused by life in the cities and without the soul-destroying boredom of working on factory production lines. They will also enjoy a real degree of job satisfaction because production will be on a small scale. The farmer and the craftsman alike will be able to look at the product of his labour and feel proud of his personal achievement. This differs immensely from the situation in urban factories, where division of labour and mass production means that nobody can truly feel any personal sense of achievement with the finished product.

So these small communities will become as self-sufficient as possible as regards the simple fundamentals of life. However, they will obviously not be capable of producing those products which require high technology in their production, e.g. washing machines, cookers, telephones etc. This brings us back to the earlier point about "the benefits of automation being maintained without either unemployment or boredom". Quite simply, factories deployed in the production of high-technology products will become totally automated. This will mean that the workforce will be free to leave the boredom of the shop-floor in order to live a more fulfilling life in the rural communities. At the same time, all the high technology products needed by the community can still be produced with the minimum of labour costs.

These totally automated factories will be so heavily capital intensive that they will have to be either municipalised or nationalised. This is in keeping with the principles relating to the restructuring of industrial ownership outlined in chapter four. Their 'profits' can be distributed amongst the population in the form of a national dividend payment (see chapter three). This will give the people the money they need to buy the high-technology goods produced by the factories.

Only a skeleton staff will be required to keep these automated production lines running and the rest of the labour force will finally be liberated from the drudgery of factory employment. Thus the automation of industry will at last be used in the service of the people generally, instead of it being used to throw workers onto the dole.


Previous chapters in this booklet have discussed how inflation will be eradicated completely and how taxation will be reduced to a fraction of what it is presently. It was also seen that the establishment of racial, industrial and financial freedom would lead to the drastic reduction and possibly even the complete elimination of unemployment in the short term. The establishment of social freedom, however, will solve the problem of unemployment in the long term.

Under the ruralist system described in this chapter, unemployment will cease to exist altogether because agricultural work and craftsmanship are permanent self-sustaining occupations. Furthermore, not only will long term full employment be achieved, but – far more importantly – those employed within the rural communities will be far more satisfied and contented in their jobs.

So the social liberation of the British worker will lead not just to his economic and financial security but, above all, it will lead to his spiritual fulfillment. And, at long last, the British worker will work in harmony with, instead of in competition with, the natural environment within which he lives.

Man lives in closer union with the earth than he realises and he must rediscover its needs and unselfishly try to fulfill them. Capitalist production ruthlessly exploits the earth's natural resources in the same way as it exploits human labour, and this savage rape of Nature can only be detrimental to the long term welfare of mankind.

The New Order will be based upon the fact that man is not at war with nature but an integral part of it. Our mother Earth has been exploited for far too long, and no organism can live forever without nourishment. The nurture we give will be to our mutual benefit, and the resulting interaction between men and earth which will come with the New Order must produce a much needed harmony. In the long run, this is the only way in which men can not only survive, but flourish and develop.


The freedom of individual countries to enjoy self-government without foreign interference is a fundamental principle of Nationalist ideology. In fact it will be impossible to establish any of the other freedoms discussed earlier unless this national freedom is restored first. And once again it is the immoral capitalist system which is the main obstacle to the attainment of national freedom.

The natural monopolising tendency of capitalism has been, discussed in earlier chapters, and it is this which has been responsible for the erosion of national sovereignty. This tendency to centralise ownership into the hands of fewer and fewer people has led to a situation today where super-rich capitalists have outgrown the limitations of national boundaries. Consequently, many capitalist concerns have become international in both operation and influence.

What has happened is that the big fish of industry and finance have been allowed to eat up all the small fish. As a result, the big fish have grown into enormous industrial and financial sharks which are now big enough and powerful enough to threaten the very existence of individual nation states. International banking institutions and multinational corporations are now far more powerful than most national governments and they are extremely hostile to the very principle of national sovereignty. This hostility is due to the fact that individual nation states present an obstacle in the way of international capitalism insofar as they hinder the maximisation of profits.

In order to achieve the ultimate power, efficiency and profits, these capitalists will require the international free movement of labour, goods and capital. This of course will not be possible whilst the world is divided up into separate nations. Consequently, the long-term co-existence of both international capitalism and independent nations is not possible. Individual nations – if they wish to maintain their independence – must break international capitalism's grip on their economies. If they fail to do this they will become completely subservient to the economic power wielded by international Big Business. Therefore, one of the necessary steps on the road to national liberation will be the expropriation of all internationally owned industrial and commercial concerns. This is in keeping with the principles governing the ownership of industry within a Nationalist society i.e. that "ownership shall be vested solely in the hands of British people". Some of these internationally owned concerns will then become workers' co-operatives; some of them will be sub-divided into very small privately-owned units, others will be municipalised and the rest will be nationalised. This will be done according to the principles outlined in chapter four.


The basic principle that self-government must be enjoyed by the British people without foreign interference was stated at the beginning of this chapter. However, full self-government will only be achieved when Britain gains political independence as well as the economic independence which will come with the expropriation of internationally owned concerns. To this end Britain must renounce all of its commitments to the capitalist West and must take up a position of armed neutrality.

At the moment, Britain is pledged – through its membership of organisations like NATO and the EEC – to defend the capitalist West from the "threat" of the communist East. Such a pledge is harmful to the establishment of national freedom in the first instance because it commits Britain to defending an international bloc of countries when the primary aim of a truly independent nation should be to defend itself alone. However, it is harmful in the second instance because the capitalist West is no more worthy of defending than is the communist East. Under both systems all the real power, ownership, wealth and control is centralised in the hands of a few, while the mass of the workers remain dispossessed and powerless. In the West the power is in the hands of capitalist bosses, while in the East it is in the hands of Party bosses. Under neither system is there any real freedom for the workers who form the vast majority of the population. Therefore, it will be one of the prime objectives of a Nationalist Government to sever all links with the capitalist West. To this end, Britain would be withdrawn from NATO, the Common Market and any other international groupings which are pledged to defend the evil system of capitalism. Once this is done and Britain has asserted her neutrality and independence, a whole new approach to foreign relations will be required.


It would be pointless to propound a detailed and meticulously structured foreign policy within the pages of this book. World affairs are evolving all the time and any specific details may well be outdated by the time a Nationalist Government has the opportunity to implement them. However, the overall purpose of any foreign policy would be to preserve national sovereignty and the basic principles upon which this would be based will not change.

A brief outline of these principles is given here.

i. An Armed Neutrality.

It's already been stated that Britain must withdraw from NATO and assert neutrality. But the withdrawal from NATO will not mean an undefended Britain. On the contrary, a neutral Britain would need to defend itself from all hostile nations, be they capitalist or communist. It is just as possible that a Nationalist Britain could find herself under attack from the alien capitalism of Wall Street as from the tyrannical Marxism of the Kremlin. Bearing this in mind, a Nationalist Government would have to build up the country's defences to ensure that Britain's new found freedom is not lost. The armed forces must be strengthened in order to deter all possible aggressors.

ii. A Non-Aggressive Neutrality.

Although a Nationalist Government would strengthen Britain's armed forces in order to protect the New Order from any possible foreign attack, non-aggression towards other nations would be a fundamental principle of Nationalist foreign policy. A Nationalist Government would have no imperialistic claims over other nations. It would respect the national sovereignty of other countries as it would expect those countries to respect the national sovereignty of Britain.

iii. Self-Sufficiency And International Trade.

It's already been stated in earlier chapters that a Nationalist Britain would strive for complete self-sufficiency in the basic necessities of life. However, this self-sufficiency will not negate the need for an element of international trade. Britain will seek to export any manufactured goods which are surplus to the needs of the British people. At the same time imports will be needed of those things which can't be produced by the British people themselves. Such things as coffee, tea, tropical fruits and raw materials for manufacturing industry will fall into this category of goods which will need to be imported. However, the need to achieve maximum self-sufficiency and the need to protect the home market will be seen as being of primary importance, while the conducting of international trade will be seen very much as secondary. Consequently, severe restrictions on trade will be necessary if the other freedoms mentioned in this book are to be maintained. The only trade which will be allowed will be that which doesn't affect either Britain's self-sufficiency or Britain's home market.

So the purpose of all foreign policy in the New Order will be the maintenance and preservation of national sovereignty i.e. national freedom. No other considerations will be taken into account in the conducting of this foreign policy other than the preservation of national sovereignty, because the maintenance of national freedom is a necessary prerequisite for the maintenance of all the other freedoms discussed earlier. After all, what's the use of arranging the furniture within the house to one's liking before the house itself has a roof on it? Once Britain has achieved her national freedom she can then concentrate on achieving all the other freedoms which are necessary for the wellbeing and contentment of her subjects.


Previous chapters of this booklet have endeavoured to show how the British people have been dispossessed of their freedom. It has illustrated how true freedom, as opposed to the phoney freedoms currently being propagated, entails having real control over one's own destiny.

However, none of the previous chapters have shown how the present tyranny in which we live can be overthrown or, for that matter, how the New Order which we desire can be established. It would take a whole new book to go into this question properly, but the basic principles involved can be mentioned briefly. After all, the discussion of lost freedom and the desire for its re-establishment would be a futile and pointless exercise unless real efforts were made to fight the enemies of freedom and to overthrow their despotism. Ideas on paper are all very well, but unless they are the inspiration and motivation for action they may as well not have been written in the first place.

The two major principles involved in the fight for freedom in the future can best be summed up in two much-used and very apt clichés; namely "Know Thine Enemy" and "Unity Is Strength".

The phrase "Know Thine Enemy" must become a watchword in the struggles ahead simply because the main enemies of freedom cannot be fought unless they have first been correctly identified This seems an obvious statement to make but its importance cannot be stressed too strongly. Unless the real enemies of freedom are known right from the start all subsequent actions will be completely futile and ultimately fruitless. This can be seen when it is considered how some people are concerned with fighting the trade unions or, on the other extreme, with fighting small businessmen and small-time entrepreneurs.

Those people who seek to make trade unions or small businesses the scapegoats for all the nation's ills are dangerous and ill-informed demagogues. Their actions only serve to divert attention from the real enemies of national sovereignty and freedom.

The real power in Britain today lies with the multi-nationals, international finance and the forces of international Zionism. It is against these forces alone that our efforts should be directed because in the final analysis, our future freedom depends on their defeat.

While enormous industrial and financial concerns are able to manipulate our nation and our lives, through the control they wield over the economy in which we live, we will never be allowed to attain the freedom for which we strive. It is they who are responsible for the mass migration of cheap immigrant labour into our midst. It is they who are responsible for the debt-burden which we are forced to carry and the wage-slavery we are forced to endure at the hands of the capitalist economic system.

It is true that there are other powerful enemies ranged against us, and these too will have to be dealt with, but all the enemies of freedom ultimately owe their allegience to and are knowingly or unknowingly working in collusion with the really Big Boys of international power politics. Therefore, it is absolutely imperative that we know exactly who the enemy is so that we can direct all our efforts into fighting him and his agents without wasting valuable time fighting the irrelevant small-fry.

The second fundamental principle which must guide us in the struggles ahead can be summed up in the phrase "Unity Is Strength". This is necessary because of the need for united action on the part of the defenders of freedom to become organised for the trials which they will surely face in the years ahead.

This principle was applied by Corneliu Codreanu, a Rumanian Nationalist leader, who saw correctly that unity of effort within an organisation could only come through discipline. He wrote back in the 1930's that "discipline is the guarantee of success for it ensures the unity of effort. There is no victory without unity; and there is no unity without discipline".

In other words the strength which comes through unity can only be found within the framework of a highly disciplined organisation. Once such an organisation has been established, and its real enemies pinpointed, the first tentative steps can be taken down the road which leads to national, racial and social liberation.

The road ahead will be paved with many hardships which will try us to the limits of our endurance. There will be no soft options because our enemies are powerful and they will not surrender their international positions of influence without a fight. We will have to be strong enough for that fight or else doomed to accept the fate of eternal enslavement to the powers of financial and industrial capitalism.

Indeed, it is much easier to map out the road ahead than to actually travel down it. But travel down it we must because it is our duty to establish freedom for all the generations yet unborn. We have a duty to them and to all our ancestors. As Racial Nationalists we see ourselves as merely links in the chain, linking our ancestors who fought for our national freedom in the past with our descendants who will fight for it in the future.

As such, we must be prepared to sacrifice all in the fight for freedom. We must work fearlessly and tirelessly against the immensely powerful forces which are ranged against us. We must not flinch in the face of the struggles ahead and if we have to lose our own happiness, liberty or lives as a price for fighting these enemies, then that's a price we must be prepared to pay.

We must be prepared to forsake our freedom so that future generations of British people can enjoy all the freedoms we've been denied.

As British people living in a multi-racial capitalist Britain during the 1980's we may have been born into slavery. But as enlightened Racial Nationalists engaged in a life and death struggle we are also the sons and daughters of freedom!