View Full Version : The Seven Elements of the White Man's Mentality [Prof. Revilo Oliver]

Monday, September 30th, 2002, 10:17 PM
[Extract from speech made by Dr Revilo Oliver in 1968]

We could go much farther back, and if we had the time we certainly should go back at least to the 18th century, when the weird mythology of what is now called "liberalism," and all of the basic lies that are rammed into the minds of our children in the schools, were manufactured by a motley and bizarre gang composed of agents of Weishaupt's great conspiracy, many ordinary swindlers and mountebanks, and quite a bevy of "idealists" with buzzing brains and twittering tongues.

But I think that we have said enough to see that we Americans are suffering from a chronic disease or tropism that has invariably placed us at the mercy of our enemies by making us incapable of taking thought for ourselves. There is in us a weakness, perhaps a fatal weakness, that makes us not only listen to the babble of self-professed do-gooders, but to do whatever they tell us to do, and to do it as mindlessly as though we were in a hypnotic trance and had surrendered our will to that of the hypnotist.

Now I believe that this strange weakness, unlike so many of our peculiarities, is not a single congenital and hereditary idiocy. If that were true, we would not be here: our remote ancestors would have been eaten long before the dawn of history. It is compounded, it seems to me, of a perversion of seven different qualities; a perversion effected and fostered by certain misunderstandings in the peculiar circumstances that resulted from the prosperity, power, and world dominion we of the West achieved for ourselves and enjoyed in recent centuries.

All of the seven elements of our mentality that I shall enumerate are good qualities, at least in the sense that they are born in us, that we could not eliminate them from our genetic heritage if we wanted to, and that we have perforce to accept them. We could comment at length on each of them, and it would be particularly interesting to contrast ourselves with other races at each point. But I must list them as briefly as possible, with only a word or two of explanation to make my meaning clear.

The first is imagination, which is highly developed in us, and vivid; an imagination which means, among other things, that we have a spiritual need of a great literature: both a literature of vicarious experience and a literature of the fantastic and marvellous that transcends the world of reality. But this gift bears with it, of course, the danger that we may not distinguish clearly between a vivid imagination and something that we can actually see in the world.

Second, the sense of personal honor which is so strong in us, and seems so fatuous and silly to other races. It is this, among other things, that gives us the conception of an honorable contest when men of our race meet as opponents in war. It gives us the knightly ethos that you see when Diomedes and Glaucus meet on the plains of Troy and in all subsequent history and story of our race. It also exposes us to the danger of behaving in knightly fashion to those to whom those standards are lunacy.

The third is the capacity for objective and philosophical thought, which is virtually limited to our race, and which enables us to put ourselves mentally in the position of others, but simultaneously exposes us to the risk of fancying that their thoughts and feelings are what ours would be.

The fourth is our capacity for compassion. We have a racial reluctance to inflict unnecessary pain, and we are ourselves distressed by the sight of suffering. That is, of course, a peculiarity that brings upon us the ridicule and contempt of the numerical majority of the world's population, who are beings differently constituted. The savages of Africa, who are now your masters in the sense that you have to work for them every day, find the spectacle of a human being under torture simply hilarious.

And when they see a blinded captive with broken limbs squirm as they prod him with red-hot irons, they laugh with glee -- with a merriment, a real merriment, that is greater than the funniest farce on the stage has ever excited in you. You may search the vast and respectable literature of China in vain for any trace of compassion for suffering per se.

Fifth, our generosity, both as individuals and as a nation, which naturally brings on us the contempt of those to whom we give abroad.

The capacity for self-sacrifice is sixth; and that is, of course, highly developed in us, but it is a necessary basis for the existence of any civilized society. No people above the stage of unthinking savagery can survive in this world without some instinct or some belief which makes its young men give their lives for the preservation of the society in which they were born.

And the seventh and last is the sentiment of religion, which of course is common to all mankind, although here again it takes a distinctive form in us. For fifteen centuries the religion of the Western world has been Christianity, Western Christianity, and there is no other religion now known or even imaginable that could take its place. But it is simply an historical fact, which we must deplore but cannot change, that only a small part of our population today, 12 or 15 per cent., really believes that Christ was the son of God, that the soul is immortal, and that our sins will be punished in a future life.

That means that the religious instinct, which is a part of our nature, finds in the majority of our people no satisfaction in an unquestioning faith; so that those frustrated instincts are available for exploitation by any halfway clever scoundrel, as the shysters and punks who now occupy the majority of our pulpits well know. When faith is lost, what Pareto calls the religious residue in a people becomes its most vulnerable point, its Achilles heel. It is the unsatisfied need for an unquestioning faith in a superior power.

Now, a perversion of all of these qualities in us operated during the centuries of our dominance to give us an utterly false conception of other peoples. We have imagined that by some magic we could convey to them not only our material possessions, but the qualities of our mind and soul.

And we have always succumbed to the flattery of imitation. The capacity for imitating behavior is common not only to all human beings, but to all anthropoids, as we all know from the proverbial expression, "monkey see, monkey do." An ape's ability to imitate is, of course, limited.

But, with the exception of the Australoids, other races have the capacity to imitate us convincingly in externals. If they dress in our clothes, observe our social conventions, and speak our language, using the phrases which as they can learn by observation please us, and using those phrases even if they don't understand them or if they regard them as preposterous drivel and nonsense, the members of other races could imitate us so plausibly that we believe them converted to our mentality and to our conception of life.

And any shortcomings that we may notice in the performance of the imitator, we generously overlook or regard as endearing naivete.This capacity for imitation is possessed by savages, at least by the more intelligent ones, and it has deceived us time after time. The British are as gullible as we are. Hundreds and hundreds of times, at least, they gave scholarships to Blacks from Basutoland or Kenya or Nigeria or one of their other possessions, and the result was almost always the same.

With the money given him, the savage bought himself a good wardrobe, attended an English school, learned to play soccer, attended Oxford, wrote a charming essay on Wordsworth or on ancient law, copulated with half-witted English women who thought him "romantic" and themselves "broad-minded," and when he got tired of living on English generosity, went home to his tribe where he had a well-roasted baby served up to him as a delicacy of which he had been long deprived by the stupid prejudices of the stupid British.

With some of the highly intelligent Oriental peoples, the capacity for dissimulation goes much farther than that and approaches genius.

That strange and unique international people, the Jews, who for all the time in which they are known to history have lived and flourished by planting their colonies in other people's countries, have owed much of their success to the chameleon-like ability to take on, when they choose, the manners and attitudes of whatever country they choose to reside in. They are a highly intelligent people, quite possibly much more intelligent than we are.

But all observers, notably Douglas Reed and Roderick Stohlheim, have commented on the Jews' amazing ability to seem a German in Berlin, a Czech in Prague, an Italian in Rome, and an Englishman in London, shifting from one role to the other with the ease with which a man might change his suit of clothes. The Jews have, of course, the great advantage that their skins are white, and that many of them resemble, in features, members of our race, even to the point of being indistinguishable, at least to an untrained eye, and including persons with such non-Oriental characteristics as blond or red hair.

I am not sure, therefore, that the highest talent for dissimulation does not belong to a people that does not have that very great physical advantage: the Japanese. Their ability to gain our confidence and appropriate our technology and science is simply phenomenal, as is obvious from what they, living crowded together on a few poor islands, have accomplished. But their talent for dissimulation is equally great.

I always remember the experience of a friend of mine, who was in the late 1930s a professor of chemistry in a large university in what may be called a strategic area of this country. The outstanding students in his graduate classes were four young Japanese. And partly because they were so apt in learning the more abstruse forms of chemistry, and partly because they were foreigners and so excited in him the generosity that is normal to us, he invited them to his home; and in the course of three years he came, he thought, to know them very well personally.

Their manners and their English were excellent. They professed the greatest admiration for America and its institutions. They spoke, of course, of "democracy" in terms of high praise. They deplored "militarism," and they fervently hoped for "world peace" and "understanding among all peoples." My friend was convinced that if only we could bring more young men like that to the United States, the policy of Japan would eventually change, and the two nations would live thenceforth in perpetual amity.

Then one day he found himself alone at a crossroads in the open country some twenty miles from the university, waiting for some friends to pick him up in their automobile. They were late, and since the day was hot, he went to a nearby orchard to repose in the shadow of the trees while waiting. He saw his four Japanese students come sauntering down one of the roads, evidently out on a leisurely hike.

At the crossroads, they stopped, looked up and down each road, looked around and saw no one. Then they straightened up and stood back to back, each facing in one direction, produced a Leica camera, and photographed each road and then the surroundings on each diagonal and made notations on a map. They had, of course, come to our country not only to learn our chemical science for eventual use against us, but also incidentally to map out the territory around the university for future reference, should their army have occasion to invade us or should they have occasion to land a secret force on our shores. And they went about their work with the patient thoroughness of their race, doubtless chuckling inwardly at the naivete of the big White boobies who freely deliver all their hard-won knowledge to their natural enemies.

Our minds have been beclouded by an even more dangerous misconception long annexed to our religion. For centuries we have labored under the illusion that Western Christianity was something that could be exported, and only recent events have at last made it obvious to us how vain and futile have been the labors and zeal of devoted missionaries for five centuries. When Cortez and his small but valiant band of iron men conquered the empire of the Aztecs, he was immediately followed by a train of earnest and devoted missionaries, chiefly Franciscans, who began to preach the Christian gospel to the natives.

And they soon sent back home, with innocent enthusiasm, glowing accounts of the conversions they had effected. You can feel their sincerity, their piety, their ardor, and their joy in the pages of Father Sagun, Father Torquemada, and many others. And for their sake I am glad that the poor Franciscans never suspected how small a part they had really played in the religious conversions that gave them such joy.

Far more effective than their words and their book had been the Spanish cannon that had breached the Aztec defenses and the ruthless Spanish soldiers who had slain the Aztec priests at their altars and toppled the Aztec idols from the sacrificial pyramids. The Aztecs accepted Christianity as a cult, not because their hearts were touched by doctrines of love and mercy, but because Christianity was the religion of the White men whose bronze cannon and mail-clad warriors made them invincible.

That was early in the 16th century, and we of the West have gone on repeating that fond mistake ever since, as the missionaries whom we sent to all parts of the world wrote home with innocent satisfaction glowing accounts of the number of hearts they had "won for Christ." And it is only after the international conspiracy's campaign of "anti-colonialism" really got underway that most of us realized that what had won all those hearts was primarily the discipline of British regiments and the power of the White man.

On many a shore of Africa, for example, missionaries eager to win souls ventured to land alone; and the natives, after having a lot of fun torturing them to death, ate them -- either cooked or raw, according to the local custom. What often happened was that a few months later a British cruiser hove to offshore, and lobbed a half a dozen 4.5-inch high explosive shells into the native village, and, if not in a hurry, perhaps landed half a company of marines to beat the bushes and drag out a dozen or so savages to hang on convenient trees.

Unless the tribe was excessively stupid, they took the hint. The next bevy of missionaries was respected, as somehow representing the god of thunder and lightning. And if those men of God distributed enough free rice and medical care with their sermons, they were able to make many converts. They could teach a ritual, and they could perhaps inculcate a superstition that had some superficial resemblance to their religion; but as for teaching the spiritual substance of Christianity, they might as well have followed the example of St. Francis and delivered sermons to the birds.

Although it is true that in some places in the former colonial possessions missionaries are still tolerated, if they pay very well, we have at last learned that the gospel follows the British regiments in the White man's ignominious and insane retreat from the world that was his.

All of these factors have contributed, I think, to our strange toleration of the "do-gooder" and our incredible obtuseness in never asking against whom he is "doing good." For it is unfortunately true that fully 80 per cent of all those high-sounding projects of "uplift" and "social justice" are motivated not by concern for the supposed beneficiaries, but by greed or malice. But we never ask.

That is why we have so many "intellectuals" battening upon us. They have discovered the safest and most profitable of all rackets. An "intellectual" is distinguished by two talents: a glib proficiency with words, and very sensitive nostrils. He can smell a twenty dollar bill in your pocket a block away, and within two minutes after that delicious aroma reaches his nostrils the "ideals" are drooling down his jaw. You know the jargon: "the underprivileged"; "equality of opportunity"; "A the culturally deprived"; "underdeveloped nations"; "emerging peoples"; and the like, ad infinitum nauseam. And as you listen to his sing-song the chances are you won't even notice his hand as it goes into your pocket.

Now we may be rich enough to be suckers, but we cannot afford the more elaborate kinds of "do-gooding" that are inspired by malice and hatred. But yet we tolerate them with a collective masochism that is simply suicidal. We have accepted an incredible inversion of values to the point that we have declared ourselves to be an inferior species, fit only to be enslaved, beaten, and butchered at the whim of our betters. That is what the proposition amounts to, although, of course, it is daubed over with the viscid slobber of humanitarian drivel devised by our enemies and mindlessly multiplied by our own sniveling sentimentalists.

Saturday, October 19th, 2002, 05:11 PM
Good points, I know I've read this before. I have to admit I really like Revilo Oliver's essays.

Monday, June 23rd, 2003, 01:30 PM
Very good writing.If only we could somehow trick every white American into reading that.Im sure we would win over more than a few of them.

Sunday, March 14th, 2004, 10:27 PM
Very good writing.If only we could somehow trick every white American into reading that.Im sure we would win over more than a few of them.

Only if each thought other people agreed with it. People are sheep. :sheep

Sunday, March 14th, 2004, 10:44 PM
Very good writing.If only we could somehow trick every white American into reading that.Im sure we would win over more than a few of them.
Theres more every day. Lets hope its enough before its too late.

North Vinlander
Sunday, April 9th, 2017, 11:13 PM
Try and teach an African Christianity and he'll pray to Jesus for protection committing a robbery. :bushman:

Monday, April 10th, 2017, 08:09 AM
Try and teach an African Christianity and he'll pray to Jesus for protection committing a robbery. :bushman:

Very true. The lowest and basest of people lack the comprehension to understand the most rudimentary elements of Western religious and philosophical thought.