All I Want For Christmas

By Fullmoon Ancestry

Albert Chevallier Tayler, The Christmas Tree, 1911

All I want for Christmas is for white men to be happy. Yes, you read that correctly. I want you, white man, to be happy this Christmas. Wherever you are and whoever you are with, I want you to be happy. What do I mean by this? Let’s find out!

I’ve had the opportunity to spend Christmas in various places in the world, including the USA, Japan, Norway, Germany, and Ukraine. I’ve spent Christmas with family, friends, girlfriends, and more often than not, all alone by myself. On this special day, I’ve seen friends get engaged, family members get into fights, and I’ve taken many walks alone.

Yet every single year, I’m always happy on Christmas. I have a lot of reasons for this, but the most important reason is that I’ve always been able to chat with my mom or receive an email from her. No matter where I was or who I was spending Christmas with, hearing from my mom always cheered me up and made me feel happy.

But what is happiness? Greater minds than mine have been contemplating this idea for thousands of years, and even they haven’t come up with a simple or straightforward answer. But my mom taught me a valuable lesson when I was a kid that has stuck with me till this very day. She explained to me that happiness isn’t always getting what you want, but appreciating what you’ve got, when you’ve got it, before it’s gone. Because, as she often explained, nothing lasts forever.

I will admit that this is easier said than done, especially since my mom has always put up with my extreme music, worldview, and personality. Many of our fellow brothers don’t have family members as understanding or supportive as mine. Many of our guys have lost friends and family members these last few years due to our views and concerns.

Nevertheless, I want all of you to take the time this Christmas and consider all the things you have, and try to be appreciative of them. Even if it means just being thankful for having a roof over your head, food in your stomach, clothes on your back, and your health. This isn’t to say you should ignore your problems or settle for mediocrity in your life. I just want you to realize the things you do have in your life, with the hope that this acknowledgement can make you happy, or at least cheer you up, on Christmas.

A few guys I know have told me they often get lonely during the holidays because they don’t have a girlfriend or can’t find a woman. To that, I usually respond, jokingly, by saying “no woman, no problem.” After mutual laughs, I try to explain to them that a woman can never make a man truly happy. Only a man can make himself happy, by doing the things that give their lives meaning and purpose. Being with the right woman might make you happier, but being with the wrong woman can definitely make you unhappy. So if you have a good woman in your life, take the time to appreciate her this Christmas. If you don’t have a woman, be happy you’re not with the wrong woman, and realize that you have the freedom to either search for a woman or simply focus on yourself.

If you find yourself alone without friends or family this Christmas, think about the things that make you happy, or at least hobbies that you enjoy. For me, the things that I enjoy most when I’m alone is listening to heavy metal, reading fantasy books, and playing role playing video games. When I’ve found myself alone (or with bad company) during the holidays, these activities definitely saved the day for me.

Or better yet, reach out to our guys and say hello and wish them a merry Christmas or good Yule. Even a simple text message or email might make their day. I know it may seem trivial or redundant, but trust me, it’s the thought that counts and our guys will definitely appreciate it.

Of all the places I’ve spent Christmas at, the best times and memories I’ve had were in Schneeberg, Germany. This is a small town in the Erzgebirge region of Saxony. I used to go there every Christmas to visit my heavy metal friends. We would eat and drink at various family member homes, where I definitely got my share of German food, beer, and TV holiday specials. More importantly, I got to spend time with people who treated me like family and accepted me for who I am. I felt happy because I felt that I was part of their family and community.

As time went on, my friends eventually got full-time jobs, relocated, or got married and had kids. I don’t see them as much, and I don’t get to visit Schneeberg as often as I’d like. Hence the importance of appreciating things when you can, as nothing lasts forever. Nevertheless, I always try to message them on Christmas and check in on them. I’m happy for them, and I’m happy for both the great times we had and when I get to hear from them on Christmas.

This year, I’m spending Christmas in Eger, Hungary. Eger is a small, but historic city that is known for its fortress that successfully withstood various sieges of the invading Ottoman Empire in the 16th century. There was even a famous historical novel about one of the sieges called Eclipse of the Crescent Moon, by Géza Gárdonyi.

This Christmas, I’m very thankful to the Hungarian people that risked their lives in defending Europe from foreign invaders. I’m also very happy that I can spend this Christmas visiting the fortress, eating Lángos, and drinking holiday wine while messaging my mom and friends around the world. I might also play some video games, read a chapter or two of Egri Csillagok (to practice my Hungarian), and listen to some classic metal albums (Fighting the World).

So whether you are spending the holiday with friends, family, or by yourself, I want you to be happy. I want you to appreciate what you have, while you still have it. And most of all, I want you to have a merry Christmas and good Yule. Glück auf.

The Literal War On Christmas

  By Nicholas R. Jeelvy

Syrians celebrate Christmas as Israel rains down bombs

Can you feel that magic in the air? It is the most wonderful time of the year. People from all over the world retreat to their hearths and homes to celebrate Christmas, to be with their families, to enjoy warmth, to remember good times, to reflect on the year past. It is a time of good cheer, of rest after a grueling 12 months of labor, it is the time when we celebrate our Savior’s birth, and the winter solstice, when the day is the shortest and the sun is reborn. It is a time of mistletoe, of snowmen, of presents, of Christmas trees and Christmas markets. It is a time when European man, even if he has precious little to eat, spares no expense to prepare his home for that most auspicious of visitors – the spirit of Christmas. It is a time of joy. Who could possibly want to ruin the season?  To ask the question is to answer it.

OUR GREATEST ALLY has seen fit to bombard Syria just as that country is preparing to celebrate Christmas. According to Syrian Girl  and Sarah Abdallah the Jewish state does this every year, to ruin the hope of the Syrian people, who gather to celebrate Christmas in a truly ecumenical way. As a bonus, the Israeli missiles also seem to have violated Lebanese airspace.

   

Your average conservative understands that the celebration of Christmas is under attack in the West. He will correctly point out that the Left seeks to stamp out Christmas and replace it with “holidays” such as Hanukah and Kwanzaa, or something even more repulsively homogenizing and non-denominational. He considers a wish of “happy holidays” an act of war against Christmas. But he will turn a blind eye, like a good little cuckservative, to the literal war waged upon Christians on Christmas by the state of Israel, with very real missiles striking Damascus.

In the darkest of hours of Europe, in the first year of the Great War, the spirit of Christmas descended upon the trenches. The men got out of their encampments and extended their arms in friendship to each other across No Man’s Land. The Christmas Truces were an oasis of peace and togetherness in that tortured epoch of division and war, and in that moment, European men, English, German, and French, broke bread together, sang carols, and played Christmas games. For a minute, the war was put on hold, harking back to the old European tradition of chivalry, which forbade battle on holy days, which forbade the torture and execution of war prisoners, the tradition out of which the Geneva conventions and the Peace of Westphalia arose, the tradition of European man’s attempt, futile in its last but nevertheless incomparably noble, to civilize even that most savage of human activities—war.

It is quite informative that the Jewish state of Israel would make a point of waging war on the second-holiest day of Christendom. It is even more informative that they make the point of waging their war against Syria, which is one of few countries in the Middle East where Christians can freely worship and live unmolested. Now, I am certain that the Jewish state has good strategic reasons for waging war on Syria and not, say, Saudi Arabia, but in the context of general Jewish attitudes towards Jesus and Christians, I am inclined to believe that there is a significant element of anti-Christian hatred to their choice of target and time. Christian joy on the day of our Savior’s birth itself incites Jewish resentment, these people without joy in their hearts, who narcissistically consider themselves the Chosen Ones, but whose entire religion is predicated on rejecting the messiah because his teachings weren’t quite to their taste.

Like many people who come from broken families, Christmas holds for me more bad memories than good. There is a tightness in my throat as I contemplate Christmas. A cold dread grips my heart as Christmas steadily approaches—a relic of the time when my sincerest Christmas wish was that the Christmas tree would survive the daily fights which would often culminate in violence. In my adult life, Christmas is a melancholy time, a time of mixed emotions as I am both reminded of past travails and pain, and a time when I open my heart to joy, to a truly childlike joy. If we had snow, I’d go running and dancing in the snow.

None are viler than those who ruin Christmas. To cause your fellow man pain in this time of joy is downright evil. It is a behavior that we in the Balkans associate with Albanian and Bosniak Muslim terrorists who would purposefully conduct terror attacks on Christmas, Easter, and other Christian holy days. We are under no illusion that the Muslims are our friends—why should we believe that the other ethno-religious group which wages war on Christmas is friendly to us. We do not speak of Islamo-Christian values (though the case for Islamo-Christian values is stronger), and yet our conservative luminaries are big on the Judeo-Christian values. Here’s a handy comparison: the Muslims believe that Jesus was born of a virgin, performed miracles, and they accept his ministry. What they disagree on is his divinity and his resurrection. In this sense, Islam is a Christological heresy, of a kind with Mormonism and Arianism (though much greater in scope). Judaism, on the other hand, contends that Jesus is in Hell, boiling in a vat of excrement and semen. That is not a disagreement about theology. That is a pronouncement of pure hatred.

In this magical and wonderful time, it is important to remember that no matter how powerful and well-entrenched our enemies are, they cannot triumph over us and they cannot take our joy. They tried to conquer Syria and feed her Christian population to the Salafi/Wahabi nutters. Now the spirit of Christmas is welcome in Damascus and Aleppo, as Christians fill their hearts with joy, safe in the knowledge that their Muslim neighbors will not molest them. Syria has weathered the worst of the storm. Now it is our turn. We must retake our nations and make our cities safe for the spirit of Christmas again, as they once were. We will have, for at least one miraculous night, peace on Earth and good will among men.

The Faustian Spirit

                            By William Pierce

       

French translation here

The following article is an elaboration of a portion of an address by Dr. William Pierce to the General Convention of the National Alliance in September, 1978, entitled “The World View of the National Alliance.” 

In the late Middle Ages there lived in Germany a remarkable scholar reputed to have unraveled Nature’s mysteries and to be able to employ his knowledge in wondrous and magical ways. Some regarded him as a skilled alchemist, who had acquired his powers through diligent work: in the laboratory; others said he was only a trickster, who was more a master of sleight-of-hand than of alchemy; but most eventually came to regard him as a conjurer, who had made a pact with the Devil, exchanging his soul in return for knowledge and power.

The mysterious scholar was Doctor Johann Faust (c. 1480–c. 1538), and the many legends which grew up about him captured the imaginations of writers, poets, and composers in succeeding generations. Half a century after his death there was published in Germany a book comprising these legends, Historia von Dr. Johann Fausten, by Johann Spiess, which soon appeared also in English and French versions.

Late in the 16th century the English playwright Christopher Marlowe wrote his Tragical History of Doctor Faustus based on these legends. After that countless others took up the Faust theme: the theme of man striving to exceed his ordained bounds, seeking knowledge beyond that allotted to others.

            

The most noted writer in this vein was Johann Wolfgang von Goethe, the first part of whose long dramatic poem Faust was published in 1808. Drawing primarily on Goethe’s treatment, Berlioz and Gounod, among others, composed operas. Throughout the 19th century and well into the 20th, symphonies, poems, plays, and novels dealing with the Faust legend continued to appear.

The subject evidently resonates with something deep in the European soul. In fact, one may easily see a precursor of the Faust legend in that of Odin, whose quest for truth and understanding led him to give up one of his eyes and to be hanged for nine days from the World Tree.

In the many versions of the Faust legend various elements are emphasized, but the persistent theme is that mentioned above: the quest of exceptional men for an understanding of life and Nature: the reaching out for a new level of existence, for a fuller development of latent powers.

It is from this persistent theme, rather than from the semi-historical account of the life of Dr. Johann Faust or from anyone of the fictional works using his name that we draw the meaning attached to the adjective “Faustian” today. The word refers to a spiritual tendency in the race which has shown such fascination down through the ages with the idea behind the Faust legend. It describes a fundamental urge or drive latent in the soul of European man—and active in a few exceptional Europeans.

The Faustian urge in our race-soul says to us: “Thou shalt not rest or be content, no matter what thy accomplishments. Thou must strive all the days of thy life. Thou must discover all things, know all things, master all things.”

European man’s Faustian urge is quite different from the urge in the Levantine soul to accumulate, to possess, the craving to pile up money beyond all reason, the lust for personal aggrandizement. And it is, of course, antithetical to what might be called the mañana spirit of the Latin peoples, which says to them: “Enjoy life. Don’t hurry. You don’t need to know what lies beyond the next ridge.”

It is the source of both our basic restlessness as a race and our basic inquisitiveness. It is what makes adventurers of us, drives us to risk our lives in ventures which can bring us no conceivable material benefit—something which is totally foreign to other races, accustomed to judging everything according to its utility only.

It is the Faustian urge which has made our race the pre-eminent race of explorers, which has driven us to scale the highest mountains in lands inhabited by men of other races who have been content to remain always in the valleys. It is what, more than intellect alone, has made us likewise the pre-eminent race of scientists—especially in those days before the practice of science became a well-paid profession. It is what sent us to another world and has us now reaching for the stars.

But the Faustian urge is also more than all these things. It raises those imbued with it above the economic men, who, in the eyes of Western politicians and Eastern commissars, of labor bosses and captains of industry, of neo-liberal Democrats and conservative Republicans alike, are the sole denizens of the earth. It makes of man more than a mere consumer or producer. It is, more than anything else, the manifestation of the Divine in man’s soul.

The opening scene in Goethe’s Faust conveys the idea of the Faustian spirit expressed above: Faust is a restless scholar who has plumbed all of human knowledge but whose soul remains unslaked, his craving for ultimate truth unabated. Alone in his study, late at night, he gazes with a mixture of awe and desire on the sign of the Macrocosmos, and he says to himself, “Was it a god who engraved this sign which stills my inner tumult and fills my heart with joy, which with a mysterious force unveils the secrets of Nature all around me? . . . Where shall I grasp thee, oh infinite Nature?”

But Goethe paints other aspects of his protagonist’s character besides the one we have called “Faustian.” It may be that a better or, at least, less ambiguous—adjective would be “Odyssean” or “Ulyssean,” because the English poet Alfred Tennyson, in one short poem, really strikes closer to the sense of the word that we want to convey than does Goethe or any of the other writers about the Faust legend.

Tennyson’s hero’s desire is “to follow knowledge like a sinking star, / beyond the utmost bound of human thought.” To Ulysses, “all experience is an arch wherethro’ / gleams that untravelled world whose margin fades / for ever and for ever when I move.”

Even in old age, after a much fuller and more eventful life than ordinary men are granted, Ulysses says, “’Tis not too late to seek a newer world. / . . . my purpose holds / to sail beyond the sunset, and the baths / of all the western stars, until I die.” He sees himself as “made weak by time and fate, but strong in will / to strive, to seek, to find, and not to yield.”

And just as Goethe’s Faust is contrasted with his famulus, or student-servant, the pedantic Wagner, even more strongly—and much more concisely—does Tennyson contrast Ulysses with his son Telemachus, a man of “slow prudence . . . centered in the sphere / of common duties,” and quite lacking in his father’s driving spirit.

Yet, common usage favors “Faustian” over “Ulyssean,” and we shall be satisfied with it.

From a strictly anthropological viewpoint, we may seek a clue to European man’s Faustian tendency in the particulars of his evolutionary development. He was, for 10,000 generations, a hunter of the herds of bison and reindeer and mammoths which roamed the frozen plain of northern Europe during the Ice Ages. We might expect, therefore, that he should show the inquisitiveness he does, which is the mark of the predator, whether cat or man—but we might also ask why other races which went through a hunting phase do not show it to the same degree.

We might expect, because our ancestors followed the herds in their seasonal migrations for so many centuries, owning only the property they could carry on their backs, that they should have acquired the restlessness of the wanderer, while more sedentary races should have become, over the eons, more inclined to accumulation and less to exploration. But, again, there have been more southerly nomadic races which seem not to have become imbued with the Faustian spirit.

The rigor of the northern climate, the challenge of the ever-changing seasons certainly shaped the character of our race as strongly as any other factor. Aggressiveness, venturesomeness, boldness were traits which enabled our ancestors to find and exploit every scarce possibility for survival in a harsh and unforgiving environment. But the Mongoloid peoples, who evolved in a similarly harsh environment, seem to have responded somewhat differently to it and are today characterized more by stolidity than venturesomeness.

We can only conclude that the Faustian spirit is the consequence of a unique and transitory combination of causative factors, to which a single race was exposed over a period just long enough to effect the necessary genetic transformation and give it a tenuous racial basis. Even in our own race it manifests itself strongly only in the few who prefer adventure to advantage, accomplishment to acquisition, self-knowledge to self-satisfaction, the conquest of new worlds to the convenience and safety of the old, a true understanding of the Absolute to the unquestionability of a narrow orthodoxy.

The race which is the bearer of this spirit must, therefore, be doubly careful that its genetic basis is preserved—that it does not become a race solely of lawyers, clerks, laborers, and merchants but remains a race also of philosophers, explorers, poets, and inventors: of seekers of ultimate knowledge, of strivers toward the perfection which is Godhood.

When we take the longest viewpoint, we can see that the Faustian spirit, tenuous though it may be, is European man’s entire justification for existence.

Source: National Vanguard, no. 65, 1978; reprinted in The Best of Attack! and National Vanguard Tabloid, ed. Kevin Alfred Strom (Arlington, Va.: National Vanguard Books, 1984), p. 145.