In these talks I have with you every week, I try to choose topics of
current interest, topics that are in the news -- or that should be in
the news -- because it's important for all of our listeners to
understand that the things we talk about in these broadcasts are real
and relevant, and they demand our attention now; they are things that
listeners can check on for themselves if I tell them where to check.
Even when I choose to talk more about ideas than about current news, I
try to tie the ideas into events, either current or historical, in order
to keep listeners aware that the ideas are relevant, that they have
consequences in the real world.

I want everyone always to have in mind that the essence of these
broadcasts is not entertainment, and it's not even education: it's
survival. It's our whole future. It's the continuation of the process of
life that began on this earth hundreds of millions of years ago and is
now on the brink of disaster. The reason I make these broadcasts is to
move people -- our people -- to accept responsibility for where the
process is going, to help pull it back from the brink, to deal
decisively with those people and policies which pushed it to the brink,
and then to help guide it back onto an upward path again.

But sometimes listeners tell me, "Yes, that's important, but please tell
us more about the direction in which we should guide things after we
overcome the enemies of our people and repair the damage done by their
policies. Show us the path ahead. Tell us a little about where we want
to go after we are able to plan the type of world we want."

Well, I believe that's a reasonable request. I don't like to build
castles in the air. I don't like to spend too much time planning things
that we aren't yet able to implement. But I think it is reasonable to
think sometimes about the future even beyond those things that we have
the power to implement now. What sort of world do we want to strive for?
Let's dream about that for just a few minutes today.

We cannot, of course, ever return to the past, but we can compare
various periods in the past with each other and with the present in
order to make decisions about institutions and lifestyles, decisions
about social structures and fashions and types of behavior. Different
people, of course, will judge the past differently, will make different
decisions about which institutions and lifestyles in the past were
desirable and which were not. For example, I have one occasional
listener who thinks that it would be good to return to a time when his
church ruled everything, and witches and heretics were burned at the
stake by the thousands. And he thinks that I should be the first to be
burned.

So the type of world we strive for depends upon our values, upon what we
think is important. The person who believes literally in a Biblical
picture of heaven and hell and whose primary motive is to avoid being
cast into the fires of hell will want a different sort of world from the
completely self-indulgent person whose ideal is to be able to amuse or
entertain himself in any way he chooses, and neither of these people is
likely to be attracted to a vision of a world which is best for our
race. So before we begin describing our ideal world, let's be sure about
what is really important to us. I can only tell you now what I believe
is important, but I think that many listeners will agree with me and so
will share my vision of the sort of world for which we should strive.

I am a very race-conscious person, a person who is very conscious of the
profound spiritual and psychical differences between my race and other
races, and the world I want is one that provides the maximum scope for
the spirit of my people to soar, a world that matches their inner
nature, a world in which they are at home and can roll up their sleeves
and go to work as if they were remodeling their own castles, a world in
which they can unleash the full power of their imagination and of their
creative spirit, a world in which the Faustian spirit of my people can
exult in its striving to find and conquer new worlds, to perform noble
deeds, and, in the words of Tennyson's Ulysses, "to follow knowledge
like a sinking star beyond the utmost bound of human thought."

A world which matches our inner nature will be a world not too different
from that in which our nature was shaped over thousands of generations
in Europe. That was a world of mountains and forests and rivers and
lakes and fjords and seacoasts. It was not the Semite's world of desert
and bazaar or the Negro's world of jungle and dung-plastered huts, nor
was it a world of asphalt and concrete and neon and billboards and
diesel buses and fast-food drive-throughs and pollution-spewing
factories and mile after dreary mile of tenement houses.

Well, in contrast to what I just said it seems that there is a portion
of the nominally White population of the United States whose nature has
been shaped during the space of three or four generations by concrete
and asphalt and billboards and subway trains and trash-filled vacant
lots. One sees a lot of these people in places like New York City, but
I'm not convinced that they should be counted as White any longer, these
raceless urban lemmings.

So we might begin our description of the sort of world we want by
talking about the natural environment and the way in which our people
should fit into that environment. We need, for one thing, a much lower
average population density than we have now in North America and in
Europe. Instead of a North America with a rapidly growing population of
300 million featherless bipeds of every known ethnicity, I have a vision
of a continent with a stable population of 50 million European Americans
-- saner, healthier, stronger, better-looking, and more intelligent
European Americans than is the norm for most parts of the continent
today -- and no non-Whites at all. And I have a vision of these 50
million White North Americans living and working in a land of regrown
forests and unpolluted rivers and lakes and clean air: a land without
litter along its roads and pathways and with bears and wolves and
mountain lions and eagles returned to their natural habitats and forming
once again a natural part of our environment. And in my vision a
substantial part of these regrown forests and unpolluted rivers and
lakes are in the public domain: in fact, a continuous public domain
stretching from coast to coast between and around private holdings. And
I envision no cities -- certainly, none of the sprawling, noisy,
congested, asphalt-and-concrete monstrosities surrounded by
smoke-belching factories, clogged freeways, and honky-tonk strips with
which we are all too familiar today. Towns with populations of no more
than 10,000 should be adequate for commercial centers, manufacturing
centers, educational centers, and any other sort of facility requiring
the cooperative efforts of a couple of thousand people. I am assuming,
of course, modern transportation, communication, and manufacturing
methods. Even plants for smelting ore, producing steel, or making ball
bearings, if designed and operated to take advantage of modern
technological developments, should be able to do without the huge
concentrations of labor used today.

In fact, I believe that ultimately we can do without an urban
proletariat altogether. Inevitably there will be dirty and unpleasant
jobs to be done, jobs requiring a strong back, jobs which are boring and
repetitious, even after we've automated and modernized and streamlined
and computerized our industry and our agriculture and our transportation
system as much as we can. But we won't need a huge, blue-collar class of
Joe and Jill Sixpacks doing that sort of labor all their lives. And we
certainly won't have non-Whites in our society to do our dirty work for
us.

It is unrealistic to try to plan things in too much detail now, but a
good approach to the problem of who does the dirty work is the sort of
thing the Germans did in the 1930s, with every young person going
through a period of a couple of years of labor service, regardless of
whether he was destined ultimately to be a poet or a factory owner or a
farmer or a research scientist. That not only gets the garbage collected
and the tomatoes picked, but it pulls the community together and
minimizes inter-class hostility.

The Germans had many other excellent ideas which were put into practice
in the 1930s: ideas about housing and transportation and industrial
management and labor relations and community structure and the raising
of children and the training of young people and public health and so
on. We can learn much from a study of what they accomplished before we
all were tricked into a horribly destructive and unnecessary war which
switched the whole world off the track of racial progress and onto the
ruinous track of multiculturalism.

All of these aspects of the world we want in the future -- the way in
which we raise and educate children, the types of communities we live in
(for those who choose to live in communities) the ways in which we do
our work -- all of these are very important things, but they must not be
planned on the basis of esthetics alone or on the basis of our whims as
to what an ideal world should be like. Every aspect of our future world
is adapted to a central purpose: the purpose of human quality and human
progress.

You know, the way in which Mother Nature ensured human progress and
human quality in the past was through a high birthrate and a high death
rate in a hard and selective environment. Many were born, but only the
strongest and brightest lived long enough to have children of their own.
In Europe, with its strongly differentiated seasons, the family which
did not plan well for the winter and save for the winter did not live
until the spring. In the tropics, the grasshopper could afford to fiddle
away the summer because it was always summer, but in the North only the
industrious ants survived, and the grasshoppers perished.

Unfortunately, we who evolved in Europe and learned how to control our
environment outsmarted ourselves by short-circuiting Nature's selective
process. Medical science is a wonderful thing, but applied
indiscriminately and combined with a welfare system which protects the
foolish and the improvident, it has led to a serious decline in human
quality in recent centuries. We must reverse this trend, and we should
design the reversal of the trend into our future world. Certainly,
appropriate legislation can be a part of the design. For example, anyone
who remains on welfare for as long as a year must be sterilized; if a
child is born to a mother on welfare, both mother and child must be
sterilized; if a congenital defect is corrected by medical intervention,
then the intervention must be accompanied by sterilization.

It is dangerous, however, to rely entirely on something as artificial
and as subject to the whims of fashion as legislation. Legislation
served to maintain the racial quality of the ancient Spartans for a
while, but it didn't last. People -- even intelligent and moral people
-- will choose comfort and ease over a more demanding and selective
lifestyle when comfort and ease are available. That's the problem we've
always had with material progress: it tends to oppose human progress.
Avoiding that fundamental opposition is the biggest challenge we face,
and it needs to be addressed not only by enlightened legislation but
also by education, from children in kindergarten up through students in
the universities, and also by popular entertainment through the mass
media.

Beyond legislation and education and propaganda, social institutions and
lifestyles should be designed with human quality and human progress in
mind. It's not really possible to say now how this may be implemented in
detail, but I can give a couple of suggestive examples. Young people
should be raised in a competitive environment. They should compete
athletically: in gymnastics, in track and field events, in the exercise
of outdoor survival skills, in armed and unarmed martial arts -- and at
least for girls, in esthetic contests, in contests of beauty and grace
-- which more than anything else are dependent on good genes and good
health -- and in contests of song and dance and musical performance. And
they should compete intellectually, with recognition and scholarships
and admission to the best schools given to the best scholars, to the
best problem-solvers.

Children raised in such a competitive environment will grow up valuing
performance and quality and achievement. When the time comes for them to
engender children of their own they will better understand the need for
having the best possible children. And the institution of marriage,
properly designed, can serve that purpose.

In the first place, children raised competitively and rewarded or
recognized according to their achievements, will tend to sort themselves
according to quality, so that superior boys are more likely to be in the
same schools or the same workplaces as superior girls, and are therefore
more likely to marry superior girls.

In the second place, producing children can be encouraged or discouraged
according to the quality of the parents. The best parents can be given
the greatest social and economic incentives for having large families.
And the economy can be structured, the job market can be tailored, so
that the brightest and healthiest women have very few career choices and
therefore are more likely to choose marriage and motherhood, while
attractive careers outside the home are much more available to less
gifted women, so that they are less likely to become mothers.

I think that with intelligent planning we can achieve the desired
results with a minimum of governmental intrusion into private lives.
And, really, this is a very important aspect of the sort of world we
want for our people in the future: we want a world where the environment
and the shape of the society itself and the lifestyles which naturally
flow from that environment and that society are what give us our racial
progress, rather than governmental compulsion or regimentation. And the
reason for this preference is not so much a dislike of governmental
compulsion as the fact that governmental compulsion tends to be
uncertain and transitory.

I envision a world of White families, of White schools, of White
communities: clean and orderly communities, with lots of healthy White
children, hiking and camping and learning crafts or folk traditions
instead of hanging around shopping malls in baggy shorts or cruising and
drinking and throwing beer cans out the window: obedient White kids who
say "yes, sir" and "yes, ma'am" to their parents and don't smoke or
listen to non-White music or join urban street gangs, because there
won't be any urban street gangs. And I envision a world with fewer
limits and constraints, with a lot more possibilities for the individual
to follow his own inclinations, a world in which most of the people feel
that they can have almost any sort of future they want within the
general framework of their responsibilities to their race, if they're
willing to take chances and work hard.

I'm afraid that the part about taking chances and working hard won't
appeal to all racially conscious White people today: certainly not to
those on welfare and probably not to those who have become accustomed to
living comfortably even as their world goes over the brink. They might
prefer a world without Blacks and Mexicans and Jews and Vietnamese, but
they want it to be a world of total comfort and safety, a world in which
technology increases the capacity for self-indulgence without limit.
They would balk at sacrificing comfort and luxury and personal safety
for racial progress.

And I know that most of these people also will balk at the hard methods
required to get from here to there. They would like for all of the
non-Whites to just go away. They would like for all of the racially
mixed couples and their mongrel offspring to just disappear, without any
fuss. They would like for all of the Jews to sell out their interests in
the media and head for Tel-Aviv and stay there. They would like for all
of the White capitalists and liberals and feminists and politicians who
have been collaborating with the Jews because they are getting some
advantage from it at the expense of their race to wake up one morning
and realize the error of their ways and henceforth put the interests of
their race first.

But none of that will happen. Without struggle life sinks back into the
slime. It always has been only through hardship and struggle and the
shedding of blood that life has advanced. Increasing our level of
comfort through our technology is not the same as increasing human
quality; in fact, throughout history technology has resulted in a
lowering of the average human quality in our own race by contravening
the process of natural selection -- although our technology also gave us
an advantage in our conflicts with other races. What we have done in the
past century is foolishly to give away much of that latter advantage
while keeping the disadvantage.

Well, our technology need not be used so foolishly in the future, even
if it has been so far. It is possible for us to continue reaching for
the stars without trying to halt the beneficial effects of AIDS in
Africa, for example. We can continue developing new microelectronic
gadgetry and at the same time prevent dysgenic breeding among our own
people, if we have the will to do so. But when we are sinking
comfortably back into the slime we don't have that will; in fact, we
don't even like to think about these uncomfortable things, but they are
nonetheless true.

We can envision a new White world of strong men and beautiful women and
bright children; a greener world of regrown forests and unpolluted air
and water; a cleaner world, without Jewish television or non-Whites; a
progressive world, in which each successive generation of our people is
a little healthier and a little brighter than the last. That new White
world can only rise out of hard and bloody struggle, however. It will
not be presented to us as a gift, and no one will devise a nice,
painless way of getting from here to there. We must have the will to
build that world and to overcome every enemy who will try to stop us
along the way. Acquiring that will will be the real achievement for us.
Once we have the will, we can win the struggle.

In this soft and feminized age it is much easier to continue sinking
comfortably back into the slime. So our task for now remains to continue
talking to our people about real things, to keep the perceptive minority
of our people aware that we are indeed sinking, to help them develop the
proper attitudes and the hard, realistic modes of thought conducive to
racial survival; and in its own time the comfort will end and the
bloodshed will begin, as it always has.

Meanwhile, it doesn't hurt us to daydream occasionally about that
cleaner, greener, White world we want to build for our people.

Thanks for being with me again today.