The Business of Leadership

WIN-Business_inartThe ennoblement of the academic theory of economics and its transition from a Black Art, to the scientific, towards a pseudo-religious faith, has deformed the Western civilisation beyond any recognition.

A large selection of our political and cultural statesmen are now amoral business leaders: our national CEOs. The uncommon ability to commoditise human being for mercantile evaluation, a speciality shared with Marxists and Soviet Bolsheviks, clearly delineates the effective big businessman from the smaller, more awkward and melodramatic ‘chumps’.

A peculiar, though adamant, ethos (perhaps better described even as a theodicy), besieges the votaries of economics, isolating them from normal representational notions of verisimilitude, something which happily seems not to have percolated through to the greater part of the European populace, although it is received without very much hostility. This materialistic monotheism – with money (wealth, profit, revenue) as the one true deity – dominates the social, political, and business milieu. It has evolved into a clandestine state religion.

The voguish business vocabulary, which is pregnant with jargon, verbal chicanery, and pretence, is generally complicated enough to convince the ‘unenlightened’ (the secular democratic mob) that they are simply not shrewd enough to grasp the specific contrivances of the intelligentsia and thus they bow deferentially to the grandiose erudition of their superiors. Those smitten with the cash contagion are sufficiently clannish and deluded as to convince themselves that they are in fact Übermensch; and whether the intentions of our betters is benign or malign is substantially nugatory because ‘market forces’ (the irresistible gravity of the implemented economic theology) exert practically complete jurisdiction over their actions and designs.

The biblical affirmation that “the love of money is the root of all evil,” is as prescient as it is sagacious, but this ancient axiom is, in our modern era, not adequately sufficient to cut straight to heart of the matter. Finance – the management of money, or metamoney – has become the gross idol upon which we must sacrifice all: our hopes and desires, our kith and our kin, our present and our future. However, the appurtenance of ‘high’ finance (e.g. wealth, opulence, power, influence, iniquity) are delicacies of the dishonourable high priests, those that form the nexus of the theology and massage and palpate its dogma.

The imitative affect of high finance on a culture is observational in lesser SME businesses (i.e., those corporate enterprises generating significantly fewer millions or billions of revenue than that of the international behemoths) and their administrators. The adherence to the belief per se is far more important than the checked political persuasions of those intrinsically enmeshed within organisations at the management level. It is the advocacy to the economic theology that oils the wheels of the duplicitous machine, making the proverbial world go round.

It is not a question of avarice or ‘sin’, the affliction of the financial faith (of money and metamoney) strikes beyond the moral and spills its grotesque gamete across our race soul. This belief reprehensibly rends our ethnological credo that philosophic devices, such as Stoicism and Christianity, have almost entirely veneered, if not utterly asphyxiated. The fulcrum of the Faustian urge of the Aryan, as expressed in our historic deeds and written reflections, has never been the corpulent accumulation of wealth or of adducing a lack of resources as acceptable excuses not to act – a fact made self-evident by our existence today.

An abundant intellect and a refined business acumen are, without question, significant boons within the realms of institutions reliant on revenue. The astute, money-orientated, business leader may very well be a motivating force, charming both employer and subordinates alike with his insightful wit and charisma, while at the same moment impressing his peers with keen and profitable decisions, but his stimulus is money, the life’s blood of business. A deficiency in cash incentivises the canny businessman to withdraw from otherwise vital investment and make redundant those whom he had cheerily encouraged or in whom he had simulated private concern or interest, or even to file for insolvency without a second thought. That is, as we are commonly briefed by the enemy-controlled media, ‘just business’. This curiosity has trickled-down to shape every walk of life and insufficient funding is now a perfectly satisfactory exoneration for inaction, though I doubt future generations will forgive us our own transgressions and notable neglect of our responsibilities.

The modern big businessman cannot enjoy the luxury of a social (tribal) conscience as it would, given his artificial environment, render him completely impotent and quickly result in his decline or substitution. His mind is therefore constantly scanning his personal horizons rather than examining the immediate and lasting consequences of his resolutions. In contrast, the traditional – and I say that with emphasis since the latter-day rise of the socialist ‘politician’ – social conscience of the Left, although in theory laudable, is in practice unnatural and foreign to the Aryan psyche. The socialist conceptions of ‘redistribution’ and ‘equality’ does not permit any form of meritocracy, or a society whereby the worthless and inoperative perish, the selfish and wicked are shunned, while the remaining balance (the healthy, productive members of a society) work towards the aggrandisement of the Whole (the tribe, nation, or race) as best they can given their own proficiencies, whether that be knowledge, command, brawn, or whatever faculty is deemed constructive.

It is telling that our present crop of professional leaders are, nearly to the man (or woman), highly-paid solicitors (trained in the mendacious arts) and stoke-brokers and bankers (without any ethical breadth or worth). Just as the meticulous lawyer will bend reality and introduce strands of fiction, cleverly concealing facts along the way, in order to extricate his client, the ‘money man’ will do what he perceives as best for himself, his company, or his market, frequently positioning himself into direct and conscious conflict with the good of the Whole. He will also tend to meditate on pecuniary issues before addressing other, frequently more important, affairs.

The tussle for profits and the enthusiasm for metamoney is an essentially a Semitic conviction and is enshrined in Talmudic doctrine and in the atypical relationship pre-Christian Jews established with their favoured god, Yahweh. The Jewish Morality has so inflicted itself upon the Occident that even those purporting to be moved by ‘nationalist’ or ‘socialist’ sentiment, are themselves merely repositories for the destruction of nations. The premise that possessing expensive paraphernalia and a bloated bank account equates to felicity is as ruinous to our race as communistic collectivism.

Happiness, and its concomitant, comfort, is not the purpose of existence, but the exaltation of money and metamoney personifies just that inference. The man who is preoccupied with capital has veered dangerously away from the ancient bridleways of our folk and is therefore not fit to guide them. Funding must never be held up as a rallying banner and nor should it be wafted in front of the noses of comrades for the purpose of absolving anyone from the cardinal offence of doing nothing while in full acknowledgment of the approaching extermination of our race and genetic inheritance.

Money (prosperity and affluence) must not become the solitary barometer of a successful organisation, nation, or civilisation, and these measurements most assuredly do not provide us with an indicator of the worth of an individual. The priorities of the celebrated Aryan champions was not to accrue as many shiny baubles, magnificent chattels, or piles of tradable beads as his strength or wisdom would allow, it was to live a significant life in spite of what fate might hurl at him. This inherent and inspiring notion was forever condensed by the German philosopher, Arthur Schopenhauer:

“A happy life is impossible, the highest thing that man can aspire to is a heroic life; such as a man lives, who is always fighting against unequal odds for the good of others; and wins in the end without any thanks.”

There is no suggestion that, faced with unfavorable probability – or a marked lack of material resources – the warrior should humbly present his excuses and become a bankrupt. Good excuses originate, inexorably, from tranquility, which is the primary rationale and incentive for the plutocratic to insist on commissioning servants and serfs to ‘do the work that is unsuitable’ for his fair and bejeweled hand, thus, and over time, instigating social schisms and stratifications based on the imbalance of commercial wealth and not of moral value or communal accomplishment. In the present age, these plutocrats are the liars and cheats and the traitors who facilitate their preponderance. In antiquity, this collective arrogance has blighted empires and has in recent generations seen our people accept outlandish races into their midst before, and this appears to be an inevitable consequence of subjugation, breeding with them.

What Schopenhauer identified was not the slavishly fatalistic notion that grips many Eastern religions by the gonads, it represents the illustrious, noble code of honour that has distinguished our race as unique among the competing subspecies of man. Our ability to toil, even at the expense of our own mortality, for the welfare and survival of our tribe and posterity, created the Occident. But our Aryan Morality has been so corrupted in recent decades that it now manifests itself as, to all intents and purposes, the antithesis of the Zarathustrian mandate of genetic and spiritual transcendence; a moribund toleration of every vice, encumbrance, and imposition our enemies feel free to concoct.

With this in mind, a government (or in past ages a sovereign) that borrows money from usurers is not judged to be vile, vapid or vacuous, but financially prudent, conditional to, it must be stated, immediate public benefaction. The lasting consequences of becoming embroiled with the fiscally-obsessed was adroitly expressed by the father of contemporary economic theory when responding to the conundrum of the reimbursement of vast national debts. The exceptionally cavalier answer of John Maynard Keynes was: “in the long run we are all dead”. This myopic forecast underscores the deep-rooted mental sickness, which is a by-product of hoisting business transaction, the eminence of money, and various economic models, above the yardarm of politics, philosophy, ideology, and theology. The logical, though no doubt controversial, appendage to the above Keynesian statement is: “and let our progeny be damned!”

In the right hands money is, unquestionably, a useful tool, but it is an enduring truism that the neglectful or incompetent workman often has need to blame his inanimate tools for consistently poor performance.

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