Roots of Radicalism



In this article Joe Pearce gave his views on the meaning of the Spiritual Struggle. The views expressed within the article were the personal views of Mr Pearce, and were not intended to be taken as a statement of NF policy.

IT HAS been said on many occasions that the National Front is opposed to materialism. The NF has attacked both capitalism and communism in the past on the basis that both these creeds are materialist in their very nature.

Capitalist materialism can be summarised as the belief that the worth of man can be measured by the number of material possessions he owns and the amount of wealth he has accumulated. According to this worldview a man is 'successful' if he is rich and a 'failure' if he is poor.

Communist materialism, on the other hand, can be categorised into three separate areas. Firstly there is the Marxist assertion that history is shaped overwhelmingly by economic forces. Thus, according to the Marxists, the whole of history can be explained in purely material terms. Secondly there is the envy of those who are better off which is the root of the Marxists' belief in the class war. Finally there is the militant atheism of the communists, epitomised by Marx's statement that “religion is the opiate of the people”.

Thus it can be seen that communism and capitalism alike are inseparably linked in their slavish subservience to materialism. Their respective motives may differ but their fundamental philosophical outlooks are essentially similar.

Once we have ascertained that communism and capitalism are essentially similar in their acceptance of the materialist philosophy it then becomes" necessary to ask in which way the creed of Racial Nationalism differs from this worldview. In essence this difference lies in our belief that a greater spiritual truth transcends and supersedes any belief in materialism.


The marxist believes in the material struggle of the urban proletariat overthrowing the ruling class; the capitalist believes in the material struggle of 'making a fast buck'. The Nationalist, on the other hand, while seeing the value of some forms of material struggle, puts his ultimate faith in the infinitely greater struggle of the spiritual over the material.

This being the case, and in order to avoid confusion, it is necessary that we first understand what we mean by 'spiritual'. Before anyone can begin to involve themselves in the spiritual struggle they must accept fully the superiority of spiritual truth over material truth. They should believe in God (or gods); they should believe in Man's limitations; and they should believe in the Infinite. They must accept the truism that the more a man knows the more he realises that he doesn't know or, to coin a well-known cliche, that there are more questions than answers. This cliché was put more poetically by G.K. Chesterton in The Ballad Of The White Horse:

When all our philosophies shall fail,

This word alone shall fit;

That a sage feels too small for life,

And a fool too large for it.

Once the Nationalist has accepted these spiritual truths he will realise that the main struggle of our age and, for that matter, the main struggle of all ages, is the struggle between the Spiritual and the Material.

There certainly can be no doubting that the world today is in the clutches of an age of soulless materialism. A world where God is treated with contempt and where all must bow to the wishes of Almighty Gold; a world where everyone is judged according to the material riches they possess. Yet love doesn't make you rich. Comradeship doesn't make you rich. Honour doesn't make you rich. Loyalty doesn't make you rich.

On the contrary, greed makes you rich. Selfishness makes you rich. Internationalism makes you rich. Stabbing people in the back makes you rich. Thus it is that greed and selfishness and disloyalty are all in the ascendancy, the perverted 'virtues' of a perverted age, while love, patriotism, honour, loyalty and comradeship are all in decline. Such is the spirit, or rather the lack of spirit, of the age.


As already stated, what is worshipped today is not God Almighty but Gold Almighty and the examples above illustrate clearly the inversion of popular morality which such a change involves.

Neither will a Nationalist, once he has comprehended the spiritual nature of his beliefs, be fooled into seeing the modern world as being the most 'advanced' in history. On the contrary, he will assert that the greatest achievements in the human experience have almost invariably been on the spiritual plane.

Stonehenge – product of the pagan worship of nature

Our pagan forefathers' greatest achievement was the building of Stonehenge and the erecting of the numerous stone circles which pepper the British landscape, timeless reminders of our pagan past.

Likewise, the most lasting achievements of other pre-Christian civilisations have all been inspired by the spiritual as opposed to the material. The pyramids of ancient Egypt and the temples of the Aztec and Inca civilisations all testify to the elevation of spiritual ideals.

Christianity has also endowed the world, and perhaps Europe in particular, with an artistic, architectural and cultural heritage all of which was inspired by the spiritual ideals of the Church. One only has to look at the emergence of the great art of Renaissance Italy, or the painstaking and craftsmanlike construction of the great Gothic cathedrals which guarded Europe's Faith for centuries, to realise the power of spiritual belief.

Art is by its very nature, and by definition, spiritual. Thus it is that the greatest art is always the product of the spirit, whether it is the spiritual reverence of God or merely the spiritual reverence of Nature. Thus it is also that modern 'art' is such rubbish, being the produce of godless and soulless materialism.


So there we have it. The recognition that there is an eternal struggle between the spiritual and the material allows the Nationalist to perceive the greater truth which sets him apart from those who can only perceive the existence of their immediate material surroundings. It is this elevation of spiritual values which sets Nationalist ideology apart from all the other ideologies of our age, all of which are materialist. Capitalism worships money or 'capital', communism worships 'labour'. Neither worships any god or recognises any greater spiritual truth than the worship of money. Capitalism's Bible is The Wealth Of Nations and its Messiah is Adam Smith, the 18th century economist who wrote it. Communism is Das Kapital and its Messiah is Karl Marx, the 19th century economist who wrote it. It is indeed appropriate that the two ideologies which are currently debasing our world should have no greater Bible than an economic book and no greater Messiah than an economist!

But what of Nationalism? What makes Nationalism special? What makes Nationalism the only hope for any meaningful future in a world which has been rendered meaningless by materialism? Quite simply it is the fact that Nationalism alone is spiritual in outlook which sets it apart from all other established beliefs.

Nationalist intellectual and ideological tradition has always been spiritual in outlook as a closer look at those who moulded Nationalist ideology will illustrate.

In Italy Julius Evola, arguably the greatest Nationalist philosopher that nation has produced, called for the triumph of spiritual values over the material values which are currently destroying the soul of Europe. In Rumania Corneliu Codreanu, the leader of the Legion of St. Michael, called for members of his organisation to lead the Rumanian people to a New Order and a new consciousness by becoming living examples of the type of man the new order should epitomise. Codreanu demanded spiritual purity among his followers and espoused the doctrine that a man must revolutionise himself before he can even begin to revolutionise society. This belief is best summed up in Codreanu's own words: First we should know and correct our sins and then we shall see whether we have the right or not to engage in improving upon others.

In Germany Otto Strasser lamented the despiritualisation of the German people in the wake of industrial capitalism. He blamed urbanisation for the loss of spiritual values as this quote from his book Germany Tomorrow illustrates clearly:

“Owing to the rapid growth of enormous towns, tentacular towns, people have been uprooted from the countryside and 'intellectualised' in a way that has weakened their healthy instincts; this has been accompanied by a growing inclination to overrate both machinery and sport, these in their turn tending to hasten the general despiritualisation of life.”


However, it would be wrong to suggest that the spiritual nature of Nationalist ideology owes its roots solely to foreign Nationalists. Britain also has a rich tradition of Nationalist thinkers all of whom called for a spiritual rebirth in the face of the march of materialism.

William Cobbett, the great champion of the British working man in the early 19th century, condemned the enclosures of land which followed the agrarian revolution and condemned the enclosure of people within large towns which followed the industrial revolution. As Otto Strasser was to do more than a hundred years later in Germany, Cobbett called for a return to the healthy spiritual values which accompany a rural way of life as opposed to an urban existence.

A hundred years after Cobbett the call for a spiritual renaissance was taken up by G.K. Chesterton and Hilaire Belloc both of whom despised materialism. Between them they formulated the idea of distributism, a form of society which would dismantle the urban industrial order thus freeing the British people from their economic and material enslavement.

These people represent only a tiny handful of those people throughout history who have fought the onward march of materialism. Even though all the above mentioned are now dead in the physical and material sense, they are still very much alive in the spiritual sense inasmuch as their ideas live on in us and enthuse us to carry on the fight which they fought in years gone by.

In order to win the fight we must of course be able to argue our case rationally, i.e. on the purely material level. Above all, however, we must never lose sight of the fact that ultimately our Nationalist beliefs involve a much higher level of perception. To illustrate this let's take patriotism as an example. Obviously we can argue the case for patriotism in a rational sense. We can argue that nations are the only guarantors of freedom against those who would like to see the world enslaved within an internationalist One World order. We can conjure up pictures of Orwell's giant slave states of Eastasia, Eurasia and Oceania from 1984 as the inevitable outcome in a world where national sovereignty is eroded. We can argue that people have precious little say in the running of their own lives within a so-called 'democracy' of 56 million people in Britain, so what say would they have in an international state of 560 million people? We can use these and many other arguments on the purely rational level in order to justify our patriotism to a materialist. Yet deep down we would also know that this rationalising of our beliefs for the benefit of the unconvinced materialist does not do our patriotism justice. We know that ultimately it is our heart and not our head which governs our patriotic feelings. We know that our perception of nationhood as a continuum through time involving the collective soul of our ancestors and the spirit of generations of British folk yet unbom goes far beyond anything which can be explained rationally or understood by a materialist. Again, perhaps G.K. Chesterton best described this spiritual conception of continuity with its definition of tradition:

“Tradition is the enlargement of democracy through time. The proxy of the dead and the enfranchisement of the unborn.”

If we can use the age-old metaphor of the heart representing the spirit or the soul while the head represents material understanding, we can begin to understand the truth of the saying by the French writer the Duc de la Rochefoucauld that "the intellect is always fooled by the heart". Furthermore, if we use the metaphor of the heart repre­senting the spirit we should be proud that we allow our hearts to lead us to the truth. In this sense the heart is more pure and less corrupt than the head and, as such, the ideals which spring from the heart are both healthy and good. Thus our hearts tell us that we believe in Blood and Soil; our hearts tell us we believe in Honour and Loyalty; our hearts tell us we believe in Comradeship and Love; our hearts tell us we believe in Race and Nation. These are all things of the Spirit and, as such, they carry with them the purity of the spirit.


There is, however, one other factor which is needed before we can become spiritual soldiers in the war against materialism. That other factor can be summed up in one word: Faith. Because beliefs of the Spirit cannot be explained by definition, in a purely material or rational way it becomes necessary to have Faith in those ideas. Faith is a much maligned word amidst the malignant sickness of the modern world. Quite simply the very concept of Faith is alien to the materialist world. If something can't be proved to exist it doesn't exist; that is the logic of our age.

The West Front of Wells Cathedral. Inspired by the Christian faith

Nevertheless, Faith, once possessed, is a source of great strength. More than that, it is the very key to our success. Once we have this Faith we will have an automatic advantage over our enemies since they, being materialists, can never attain the strength which comes with Faith.

This difference could lead to our final triumph because only we can appeal to the heart and soul of the people since only our belief involves the heart and soul.

However, until that final triumph our Faith will be our strength. When the oppression comes, as surely it will, we will need our Faith to guide us. When we face prison, when we face violence and victimisation, our heads may tell us to give up the Struggle. Only our heart and our Faith will give us the strength to carry on until victory.