David Myatt

Folk-democracy is real democracy. The parliamentary game which exists in most Western countries - where large, established State or national political parties are seen to vie for power and where a government is elected by national majority vote - is not real democracy.

Real democracy does not mean a particular type of government elected by a majority vote. Rather, real or genuine democracy means a consensus achieved within a particular community. One of the features of real democracy is smallness - democracy means personal knowledge of others. A real democratic decision is one which truly embodies the will, the feelings, or the spirit of a particular community. Thus, a system is only genuinely democratic when it is local - when it deals with local concerns and local issues and where the representatives are not only part of the community but carry out the will, the feelings of the community. Furthermore, real democracy gives the people of a community power over their own affairs and their own area or region - that is, it enables them to make and enforce laws. In genuine democracy, a Representative of the people knows most of the people he or she represents personally; that is, they are really part of the community. Furthermore, for real democracy to exist, the community must be homogenous - that is, it must have a common heritage and common kin-ship.

This homogeneity means that the community will basically possess the same instincts, the same general outlook, the same culture. In brief, the community will be of the same race, and possess a common history. Such a community is living - it is organic and natural. Real Democracy is an expression of the desire of a living, organic community to determine its own destiny. Real Democracy is an evolution, a move toward a higher way of living and as such expresses the spirit of such communities - it enables communities to develope as it enables the individuals within such communities to be free. Real freedom means individuals of such communities co-operating to advance their communities - for thereby individuals fulfil the purpose of their existence. For the existence of individuals is tied to the community, to the folk, which gives them life - it is modern fallacy to assume that each individual is an isolated being, concerned with their own, selfish 'rights' and their own, selfish happiness/pleasure. An individual has duties and obligations because they are a link between their ancestors and their descendants - they contain the potential to advance themselves and their community, to fulfil the destiny of their folk.

Democracy enables the potential of individuals, and their communities, to be fulfilled - it enables individuals and communities to move toward that higher state of living which is freedom. Freedom basically is all about fulfilling potential and being human. We, as individuals, are only fully human when we realize and understand and accept how we, as individuals, relate to what is past and what can arise in the future. That is, when we are aware of our own place in 'the scheme of things'. Or, expressed another way, when we understand ourselves in relation to what is beyond us, as individuals - our community, our folk, our heritage, and Nature herself. This knowledge gives perspective and meaning to our lives - and it is this knowledge, expressing as it does the fact that we are conscious, thinking beings, that is the essence of real humanity. In reality, a folk-community (i.e. a community sharing the same heritage and descent, or blood) is a higher way of living - a practical expression of evolution. A folk-community makes this knowledge and this perspective real - it not only gives meaning to our lives as individuals, it is the meaning of our lives as individuals. A folk-community therefore represents real freedom - as the origin of the word 'freedom' itself indicates. Our word 'free' originally meant 'to love' one's kin; freedom was and is being part of a folk-community. By being part of such a community, and aiding it, we fulfil the potential latent in us and our folk. To aid it means to preserve and extend its heritage, its culture, its uniqueness. In the most obvious and simple sense this means continuing ourselves through children - they are our seed, and the seeds which plants or creates future generations, just as we ourselves are the plants, or beings, grown from the seed of our own ancestors. We have not been born by chance or in isolation - we are part of the destiny, the evolution of our folk. We have a heritage, and we have a future - we are the connection between the past of our folk and its future: its destiny, its well-being, is in our hands. Our duty is to fulfil that destiny by continuing to preserve and extend our folk. To do otherwise is to negate our own potential as individuals.

Democracy extends, or can extend, the folk-community - it is a means of ensuring the continued evolution of the community. It is a means whereby members of the folk can participate in and consciously create their own destiny. In effect, democracy is a development of the folk-community - a commitment to the folk itself. Real democracy enables a folk-community to fulfil its potential because such democracy makes the spirit or will of that community real in practical ways.
 

In complete contrast, the so-called 'democracy' of modern parliamentary States is a sham. It is a negation of real freedom. It is an expression of tyranny. It is a tyranny because it is impersonal and because it deals in abstractions. It deals in life-less, abstract ideas. These ideas are imposed, from above, upon local communities and by the nature of those ideas they undermine and destroy real communities and real heritage - that is, the abstract, lifeless ideas destroy folk-communities. They destroy folk-communities because the ideas themselves have been created to do exactly that: to undermine and destroy racial identity and the natural spirit and instincts of those who share the same heritage and culture. The concern of the governments of all modern so-called 'democratic' States is with creating a multi-racial society, with undermining racial and thus cultural identity. The concern is with ever-increasing uniformity, standardization and with ever-increasing, more remote forms of 'political power'. Thus the agitation for supra-national States such as the 'European Community'. The concern is with increasing centralization of power - with making local communities powerless and with destroying the racial homogeneity of communities through policies of racial integration. The abstract, anti folk-community ideas which form the basis of all modern States are egalitarian, multi-racial and materialistic.

The elected Representatives of such an impersonal system are not part of the communities they represent. They cannot be genuine representatives because each so-called Representative represents far too large an area - they have little or no direct knowledge of or contact with the individuals they are supposed to represent as they generally no longer live and work among those individuals. Instead, they spend most of their time engaged in 'politics' and living in some capital city. Furthermore, such Representatives do not represent folk-communities - instead, they represent their political Party and adhere to the abstract policies of that Party. The concern of all such Representatives is with 'Party politics' and Party dogma - it is not with furthering the interests and well-being of their own people. They have become estranged from their folk because by being part of such a political system they represent the abstract ideas of the system itself. The primary interest and concern of a folk-community is with preserving its identity and extending itself - with maintaining and extending its culture, its heritage; with maintaining its racial identity. The primary concern of all politicians of all major political Parties is with those abstract ideas such as racial equality which undermine and will eventually destroy folk-communities.

What has happened over the past hundred years or so in all Western countries is that not only has government become more and more remote from the communities it is supposed to serve - appropriating to itself more and more power - but also all political Parties have concerned themselves with implementing or trying to implement abstract ideas and political dogma. By their very nature, these abstract ideas and political dogmas have brought about a system which is destroying the very communities themselves. In effect, a revolution has occurred - slowly and silently over many decades. Real democracy has been replaced by the parliamentary game. Real freedom has been replaced by tyranny.

Real democracy is not about voting in some election once every so often. It is about being part of a community and being able to aid that community to express its destiny - to preserve and extend it. Real freedom is not about selfish, individual, egotistical, hedonistic choice - it is about being aware of one's folk, one's immediate kin, being able to provide them with opportunities and being able to fully participate in one's own community. Real democracy and real freedom are inseparable - for democracy is the means whereby freedom is made real.

Real democracy and real freedom mean folk-communities - local communities bound together by common aspirations and bonds of blood or kinship. Freedom and democracy, and thus folk-communities, are expressions of a higher, more civilized way of living. They represent organic, natural growth - an evolution. The abstract, life-less governmental system which exists today represents a return to a lower way of living; it is de-evolutionary and destructive. It is inhuman because it destroys the basis of real humanity. Real humanity implies a knowledge of our place in the scheme of things - an acceptance of our duties and obligations. This knowledge is about our relation to our past and our future. We are related to our past by our heritage, by our ancestors; and we are related to the future by our children or our deeds, or both. Our past and our future imply our folk-community in the present - the past has made this folk-community possible, and the future means the preservation and extension of this folk-community. Anything which tends to undermine or destroy the folk-community, undermines or destroys the higher way of living which such a community represents.

Real humanity is not about abstract ideas or behaving in some 'moral' way; rather, real humanity means an understanding of how we are balanced between our past, our future and that thing which has made that past possible and which can make the future real. This 'thing' is Nature - or rather, it is what our ancestors called 'the gods'. Being human means understanding and accepting the balance, or harmony, which exists in living. By living in such a way that this balance is maintained, we fulfil the purpose of our existence as individuals. By living in such a way that this balance is upset or destroyed, we are denying the purpose of our existence and thus our humanity.

A folk-community expresses this balance. This balance has to be maintained consciously - that is, it does not occur by itself; it requires effort, knowledge and understanding. Real Democracy - that is, folk-democracy - is a means to do this. There is lack of balance, and thus a disruption of the sense of belonging and purpose, when a community begins to lose its racial and cultural identity - that is, when there is a striving for a multi-racial community or 'society'. The individual then instinctively feels increasingly lost. That vitality and joy which is a natural part of a thriving folk-community is gradually lost. There is a loss of community spirit and purpose, and thus an increase in selfish acts which disrupt the community. Individuals become less concerned for their community, and more concerned with themselves in isolation. That is, they forget their duties and obligations to their folk. In short, the true meaning of life gets lost - replaced by either selfish aspirations, or material concerns.

Folk-democracy is the way forward - and the only way to return to a really civilized way of living. There has to be a return made to genuine communities - that is, living communities, bound together by a shared culture, a shared outlook. In other words, racial or folk communities. The 'communities' which exist today and which all modern Western States wish to encourage, and the type of communities they try and create, are all abstract, lifeless - created and maintained by multi-racial dogma, by social planning, by a 'politically correct' ideology.

For folk-communities to be established, for folk-democracy to live within such communities, the present corrupt, tyrannical System has to be changed. There has to be a return to the real democracy of the folk. In brief, there has to be a revolution. If there is not, the tyranny of the present System can only increase. The way to create this revolution, and return real freedom and real democracy, is National-Socialism. Anything else is a compromise which undermines our freedom.