RICHARD McCULLOCH: GENIUS OF RACIAL PASSION
from Instauration vol. 12, nr. 4, Mars 1987

AS THE NORTHERN EUROPEAN branch of the Caucasoid race dies a little more each year, few seem to be paying serious attention. Even fewer are describing what is happening. Almost no one is carefully analyzing how and why it is happening, and developing a systematic ethical response to this supreme act of destruction. Richard McCulloch, a young Floridian, is one of the very few writers on this planet who will not shield his own or his reader's eyes from the dreadful implications of the impending Northern European removal from the world scene.

Most Instaurationists know McCulloch's first book, The Ideal and Destiny, which was reviewed at some length in the March 1983 issue. Now comes a companion volume, Destiny of Angels, which develops and expands certain seminal ideas foreshadowed in McCulloch's first work.

Whatever one thinks of the book, no reader can deny that it is among the most passionate books ever written on any subject in any language. Only by putting works like these into a larger number of hands can we hope to see the bold steps taken which might yet prevent the eclipse of a great and ancient people.

McCulloch's passion pours forth in nine compelling chapters, each of which deserves to be summarized.

Chapter 1: Ultimate Ethics

Macroethics involves the ultimate questions of survival or destruction, integrity or corruption. The successes of the Northern peoples in the four centuries preceding our own gave rise to a false sense of security when, in fact, their manifold new contacts with alien peoples endangered their identity as never before, despite their superficial status as "conquerors." The disasters of the 20th century have been caused by "Northernkind's" acceptance of ethical premises and beliefs which have disarmed it in the face of these massive contacts.

The branching of the tree of life is the essence of creation, and the "liberal" interracist position which demands the amalgamation of created races is evil in every sense of the word. "Racism" is a basic "pro- life" position, which should be "taken for granted" as a condition of existence. McCulloch writes, "It is as if -- on the micro-social or individual level -- there were a word, such as livism, for those who wish to live .... By this analogy, interracism is the macro-social equivalent of deathism -- the desire for nonexistence -- on the micro-social or individual scale."

Today, the Northern World confronts: (1) a dominant alliance of non-Northern Europeans who have invaded the Northern homelands and (2) Northerners whose runaway altruism puts the interests of the invaders ahead of the invaded. This alliance, controlling all the chokepoints of information, effectively censors all serious consideration of the ultimate racial issue.

"The battle is for the hearts and minds of Northernkind," writes McCulloch. The other races who would invade and supplant the Nordics hope to gain the latter's heretofore superior "metaphysical significance." For this reason, they dread "any manifestation of Northern racial loyalty, identity or unity" which might yet turn the tide. Consequently, all healthy Northern racism is the object of "intense vituperation and misinformation which portrays it as an evil and negative phenomenon based on malice or hate." Northernkind's fate "will depend upon millions of independent decisions, the outcome of millions of individual battles and struggles, in the hearts and minds" of its people.

Those who actively pursue the destruction of Northernkind are today classified as "moderates." Those who would merely allow it to continue living are termed "extremists," regardless of their other economic, political or cultural goals. Indeed, pro-Northern racism is often regarded as an indication of mental illness.

The ideological assault on the vulnerable young is especially deplorable, but it is important to understand that the rootless "Me generation" created by this assault is not truly selfish (for true selfishness is healthy) but rather self-negating.

Attempts to cure this alienated disorientation, and the behavior and values that stem from it, which are based on the assumption that it is selfish rather than self-negating, are exercises in futility doomed to failure. The victims of pluralistic alienation and disorientation can only be successfully addressed with a logic similar to that used to address those with suicidal or other self-destructive tendencies, to restore a healthy sense of direction and purpose, and give them back their proper sense of identity and knowledge of themselves, their race, and their place in Creation. Without such sense and knowledge they are reduced to a universe of one, shrinking in upon itself to nothingness. No man is an island, and those who would persist in being so, in defiance of all natural law, will find their island sinking beneath the rising waves of an alien sea, and their race --the former mighty continent which they broke asunder into an archipelago of innumerable tiny separate islands-will be submerged with them.

Most Christians would take exception to the claim that if their race dies everything they are also dies, but even Christianity, in its less Levantine/apocalyptic and more European/conservative forms, stresses the need for this-worldly stewardship. Blaise Pascal's famous "wager" suggested to him that belief in God was a prudent course for the uncertain. McCulloch might respond with a converse wager of his own, that race-consciousness is prudent for Northern European Christians, who, like Christians everywhere, often freely and unashamedly admit that their faith in the hereafter falters periodically.

"It is ironic," writes McCulloch, "that Northernkind, the race which is constantly accused of being racist to the extent that racism is regarded as an almost exclusively Northern phenomenon, is presently threatened with racial death and destruction due to its lack of racism, kindredness and pro- self-kind ethics." Much of the confusion stems from the fact that a belief in group superiority is often falsely believed to be the only motive for racism. In fact, "Other peoples often appear to be racist for the opposite reason -- a belief in racial inferiority."

All Northern migration tends to be in flight from other groups, while much non-Northern migration is in pursuit of Northerners. The pre-Columbian population of the New World was distributed with 95% in the future Latin realm and 5% in the future Anglo realm. Thus, Latin America was a very rich natural environment. At first, the Mediterranean immigrants moved into the many nations which they had created there. But by 1880 it was clear to all that the two Anglo nations of the New World were far more affluent and so the tide of Mediterranean immigration turned strongly from places like Argentina and Brazil to the U.S. and eventually Canada.

Given (1) the genetic recessiveness of most Northern traits, and (2) the tendency of Northerners to prefer more room and fewer people than do faster-breeding groups, the certain outcome of such trends will be virtual Nordic extinction. it is not a question of Northerners "making a little room for others in their great lands," but rather of the world finally recognizing that Northernkind must have some exclusive territory of its own simply to survive.

As McCulloch puts, it, "Racial separation is to Northernkind what water is to a fish. It was created in it and cannot continue to live outside of it or without it. The lack of it means certain death. The only variation is in the temporal duration of the process."

McCulloch warns, "Northern Man can be killed more easily by kindness than by cruelty." Unkindness causes him to rally defensively, a point his sugar-tongued enemies well understand. Today, when a "vast, cataclysmic reversal of Creation is unfolding," and the genetic resubmergence of Northern traits is well underway, Northerners are seduced by the illusionary dramas of television, while those few who would describe to them the "real drama of racial dispossession" are furiously silenced.

This generation is the pivotal generation in the history of Northernkind. To it has been given the task of confronting the issues of ultimate ethics, making the ultimate decisions and choices that will determine the direction not only of itself, but of the uncounted generations yet to be, which will never be if the present generation fails to accept and properly exercise the sacred responsibilities of leadership entrusted to it by the imperatives of life.

Chapter 2: Ethereal Esthetics*

[*Instauration prefers the old-fashioned spelling of the word, but in deference to McCulloch, we are chopping off the "a" in this issue.]

As the human tree has branched, only one limb has tended notably in the direction of what Europeans regard as angelic beauty -- the limb of Northernkind.

As human populations assume an ever greater degree of cultural control over their environment ... the survival advantage of physical or biological adaptations ... diminishes rapidly, and is replaced by cultural adaptation, social factors and esthetic preferences. Once such a level of environmental control is achieved the evolution of esthetic-physical traits is primarily determined by preferential or discriminatory treatment, selection or favoritism, and the survival advantages bestowed thereby, interacting with the Went or inner potential residing within the population, rather than by physical adaptation to the climate.

The angelic beauty of the Northern European esthetic ideal is a relatively recent creation of evolution, based on a racially unique inner potential and longing under the direction of the Life Force. It is unique to Northernkind, and within Northernkind it is most prevalent among the children.

Destiny of Angels includes a brief picture section, which shows some of the living human results of this "inner potential and longing," results which were realized only through centuries of fierce, esthetically based "discrimination" and "favoritism.'

McCulloch emphasizes that while "the preference, yearning and longing for the angelic -- in visage, texture and coloration -- may be universal, the creation of the angelic is clearly not universal, but is an exclusively Northern European development. Other races have evolved away from the apelike, but not towards the angelic." The Mongoloids, for example, are often extremely paedomorphic (i.e., retaining youthful traits into adulthood), but their paedomorphism commonly remains less than angelic in certain respects (texture and refinement of the facial musculature). The European angelic ideal is something quite specific, toward which Northern Europeans in particular were steadily progressing before the "anti-Creation" disasters of the past few generations reversed the trend.

Beauty is just one part of "natural wealth," which, unlike the material kind, can never be transferred from those who have it to those who do not. "Natural wisdom," which "comes from a close affinity with nature," is a part of this wealth, and its performance "vastly excels [that] of more abstract and unstable forms of intelligence." The demand for natural wealth always exceeds the supply, and "this is especially true of beauty." When unnatural conditions cause large numbers of the unbeautiful and the uncreative to come into great sums of material wealth, a civilization is shaken to its roots by the problem of "status inconsistency." This is a painful existential condition which leads some to plastic surgery and others to "marrying up." Unfortunately, "ethereal beauty" -- which McCulloch calls "the natural livery of angels'' -- has a very precarious existence, because it derives from rare and recessive traits within an interfertile species. Instead of confronting the realities of this potentially tragic situation, the "dominant interracist forces" evade or falsify them. The casting of motion pictures provides a good illustration of this. The reviewer recalls an episode of the Alfred Hitchcock television series where a father who looked like Simon Wiesenthal had a stunningly fair and fine-featured daughter. The more people believe in the racial falsifications of television, the more they fail to see the crisis which surrounds them.

The matter of quality extends to man's artifacts and institutions. The most sublime and finely textured art, music and literature, "from Ancient Greece to the last free breaths of the Northern spirit in our own century," was the creation of well-made people. At a recent art symposium, the critic Susan Sontag stated, "When you start using quality [meaning high quality] as an abstraction that never has to be explained to anybody, then you're into fascism." (Art and Antiques, March 1985).

McCulloch describes two extreme human types which presently seek to guide the Northern World:

In ancient times, the sharp contrast between the coarse textured Armenid Assyrians and the fine- textured Northern European Hellenes was eloquently demonstrated in every aspect of their life and civilization, from personal manners and political institutions to philosophical ideals and art. Even the most casual observer cannot fail to be impressed by the vast difference between the fierce Armenid faces of the boastfully cruel Assyrians on their bas-reliefs and the serenely beautiful Northern European faces celebrated in Greek sculpture, each race expressing itself by its portrayal of itself, as different as vitriol and honey.
In modern times, the caustic ferocity and intense subjectivity of the Armenids has assisted their rise to dominance in the lands they have infiltrated, invaded or colonized, and their volatile coarseness has found its political expression or outlet in the promotion of lumpenproletarianism, interracism and other anti-Creation and anti- Northern European causes. From the time of Marx they have dominated the extreme or radical left, injecting it with their maniacal subjectivism ... vulgar speech and behavior, and rude manner and shock tactics.
The esthetics and ethics, or lack thereof, of the counter-culture ... can be largely attributed to Armenid influence. A race so coarsely textured has a natural resentment towards ethereal esthetics ....
The fine textured have been inundated in values and ideals, morals and manners, ethics and esthetics of the coarse textured in every aspect of their cultural, political, economic, social and sexual life .... [M]any of the fine textured -- the weaker, more dependent and conformist elements -- have succumbed and been carried away by this tide, imitating the vulgar and debased speech, behavior, morals and mannerisms of their mentors, like angels mimicking apes.

Chapter 3: Racial Empathy

Just as a little knowledge is a dangerous thing, so too is a little objectivity. Northern Europeans are presently in the condition of a moulted crab, having shed the protective constraining shell of subjectivism but not yet risen to that higher level of objectivity which is racial empathy. At their present awkward stage, many Northerners have an acute feeling for the interests of other races, yet lack the deeper understanding of life which is required for an appreciation of their own group's truly unique vulnerability.

The need, says McCulloch, is for more racial empaths, men and women who, through a long introspective process, have come to understand the congruence of their racial and individual identity "The true leadership class, natural nobility, or aristoi, consists of racial empaths." Such people feel Northernkind's wounds as their own.

McCulloch cites Shakespeare's "procreation sonnets" as sublime poetic instances of racial empathy. At the opposite extreme are today's "intellectual terrorists," who teach the would-be racial empath that the "devil" is inside him. Against the constant false association of healthy race consciousness with every sort of deviance, only those empaths with the most "natural wisdom, intuitive perceptiveness, sensitivity, will-power and psychological independence [can] see the truth through the fog of falsehoods." Yet even such superior empaths are rarely permitted, under the dominant interracist morality, to express their hopes and fears in any way without risking the most "terrible reprisals." The anti-Northern forces of repression are supremely effective today, and yet

the destructive events and actions which disturb, agitate and activate empathy have yet but barely begun to reveal the full extent of their terrible effects. As the casualties mount, empathic awareness will be ever more difficult to deceive or repress, infeeling will quake ever more restively under the superficial crust of outthinking, and the angelic host may find a strength within itself that can only be given by Creation ....

Chapter 4: Form and Content

By "form," McCulloch means a society's institutions; by "content" its people and all their characteristics. "Historians and ideologues have both tended to be obsessed with form at the expense of content" -- and this bizarre obsession has only worsened in the past several decades.

Outward form can be grasped and dealt with more readily than inner content. The systems, structures and organizations of form can be easily charted by the historian, and lend themselves to facile manipulation by dogmatic ideologues and superficial "reformers." Form is all that exists in the doctrines and assorted isms which speak only of reform -- changing the form -- never of re-content -- changing the inner content or substance, the nature, values and identity, of the people.

Specifically, Northern Europeans have repeatedly founded great civilizations which have attracted "non- Northern infiltrators, immigrants and peaceful invaders" in great numbers because of their excellence. The usurpers "retained -- in distorted forms -- the language and name of the Northern population they have ... replaced, as well as the credit ... for their great deeds."

The problems now confronting Northernkind are increasingly problems of content, though rarely diagnosed as such. The ''yeasaying" mentality of the one Promethean or Faustian race is again being swamped by the "nay-sayers" who predominate among the other races. Traditional Northern "rights, freedoms, folkways and relationships" are being rapidly redefined by the racially alien invaders as "totalitarian, "while the destruction of such freedoms is called "liberation from servitude."

McCulloch reminds us that the dissatisfactions of the workplace less often derive from the nature of the job itself than from that of the other people involved in it, especially those in managerial or supervisory positions. A truly free economy, with free hiring and firing practices, allows easy means of escape from such problems of "unsatisfactory content." But as a society's content woes increase, they are increasingly misrepresented (at least publicly) as mere matters of "form." The re-formers respond by further curtailing freedom, which makes it that much harder to deal with critical content problems.

It is the "erroneous emphasis" on form over content, powered by individual greed, which has "opened the gates of Northern Civilization to alien races." To close the gates, preoccupation with form must be cast aside. "Each generation must be free to meet and overcome its own dangers," for the survival of an exceptional race is infinitely more important than the democratic procedures which once shielded but now promise to destroy it.

Chapter 5: Sexual Idealism

A sexually promiscuous environment discourages racial outbreeding through reduced levels of sexual discrimination and selectivity as well as a loss of trust between partners. The "breakdown and atomization of interpersonal loyalties" which occurs when "the traditional presumption of chastity is replaced by a dispiriting presumption of unchastity" serves only the interests of those who would overthrow and replace nature's elite.

McCulloch cites "Rome after the Gracchi" as "the classic example of the sexual, and general moral, deterioration and decadence of a pluralistic society in the grip of transubstantiation and racial metamorphosis." Since behavioral decadence and racial transubstantiation commonly go together, it is not always possible to determine the main direction of causality. But certainly the rise of AIDS and the impending fall of the "sexual revolution" is an excellent portent for the health of the Northern European family and social order. The increasing association of AIDS with blacks and other Third Worlders can be expected to further deglamorize miscegenation while drastically reducing unnecessary travel to places like Africa.

Chapter 6: Evolutionary Responsibility

In McCulloch's view, evolution is far too important a matter to be left to capricious government control. "it should always remain an activity based on voluntary participation, enjoying the freely given support, cooperation and involvement of an enlightened, internally governed and responsible population." His analysis of the dysgenic disasters of the past generation may leave some readers wondering just how the vicious circles involving, on the one hand, increasing racial integration, nonwhite immigration and female participation in the labor force, and, on the other, a declining white birthrate, can be reversed without forceful government action. Certainly, the revolution in values which McCulloch demands would require, at a minimum, a revolution in Hollywood and other cultural centers, It is hard to imagine the entertainment tycoons vacating their powerful positions voluntarily.

The TV programming which glorifies intentional childlessness and other familial anomalies must be ended:

When the family is weak the race is weak and defenseless, easy prey for those who would rule it or destroy it....

Among the patricians of Rome, the character of the family, the role priorities of women, and the birthrate underwent a drastic change between the eras of Cincinnatus and Nero, and the failure of the women to bear sufficient offspring undid all the potential racial benefits of centuries of success on the battlefield.

Northernkind today is steadily embracing the decadent values held by the urban women (and men) of Nero's time. The civilizing function of homemaking and the life-giving function of babymaking are shunned for outwardly glamorous but inwardly shallow or destructive pursuits. Women become sex objects and men success objects as a bumper crop of heterosexual playboys and playgirls joins the gays in direct competition -- political, economic and cultural -- with "those who have assumed the responsibilities and burdens of full adulthood" by raising families. All the wild and fancy living, all the energy poured into helping children of other races, all the infertility brought on by sexual promiscuity combine to prevent the births of Northern children. Yet the big media almost never trace these causal connections.

Chapter 7: Ascending Life

McCulloch seeks to understand and eliminate man's "incongruous juxtaposition of personal hope with cosmic fatalism." He finds encouraging signs of an historic and enduring divergence from the doomsaying norm among the Northern peoples. Even in their old Sky-god religions, the Götterdämmerung "was not regarded as imminent or as a cause for personal concern or fear, but relegated to the distant mythical future."

It is to the credit of the Northern peoples of both Ancient Greece and Viking Scandinavia that they had largely abandoned their native heritage of mildly entropic cosmology, and were displaying increasingly modern and bold patterns of thought, liberated from the old regressive superstitions, before their indigenous religions -- perhaps already on their last legs and in the process of being replaced by a new Northern European religious formulation -- were overcome by the much more strongly entropic religious doctrines of the Levant.

Entropic religions, as closed and foredoomed systems, offer little hope for future growth, improvement or greatness, and provide no sense of mission, purpose, reason for being, or destiny. They are "downbeat" religions, promoting a doctrine of fatalistic hopelessness and resignation, of an inevitable decline and descent, regarding the concept of progress as inimical to their basic premises. End-Times religions, such as Christianity, which preach the imminent catastrophic end and destruction of the world, are the most entropic and downbeat of all, believing that the entropic process of decay is almost complete, and advising potential converts to abandon the world and its concerns and come to them for salvation, like rodents deserting a sinking ship. They offer the hope of personal salvation and continued life in their escapist paradise while denying all hope for the salvation and continued life or the world.

The biological discoveries of the 19th century led to a new sense of hope and mission for many Northern Europeans, yet Darwinism was often resisted when its early enthusiasts mistakenly "emphasized a distorted, brutally harsh and repellent vision of a 'nature red in tooth and claw,' and 'survival of the fittest' in a continuous and merciless 'struggle for existence,' rather than the limitless hope for improvement and progress which was the central -- and truly important and revolutionary -- fact contained within the revelations of Darwin and his successors."

Only a relatively few intellectuals had the stamina to see through the harsh image the distortioners of evolutionary progress had put forward -- which had alienated much of the populace -- to perceive the underlying promise of unlimited hope and improvement inherent in evolutionary theory, which offered a macrocosmic as well as microcosmic, racial as well as individual, salvation.

People vary tremendously in their perceptions of "salvation.'' Some insist that only the most personal kind of salvation has any meaning for them. In sharp contrast is Richard McCulloch, who attacks much contemporary Christian teaching for 'promoting personal salvation while accepting racial damnation." Why die now? he asks of Northernkind. The sun has several billion years to go. We should stick around and make good use of all that time. The sun, which "gives its own life to break the closed system of lifeless entropy on earth and makes ascending life possible," is rightly a high and noble symbol in all the natural religions of Northern Europeans.

In recent decades, the very idea of ascending life has begun to be seen as "criminally immoral," since all "metaphysical significance" is increasingly invested in the humble, lowly and entropic. Against this tendency stands the Promethean conviction that man cannot afford to rest -- that all sources of energy, both psychic and material, must be tapped -- that the "primary condition of ascending life, [which is] speciation through divergent evolution," must be pursued for thousands of generations if necessary, so that the protective status of "species integrity" is secured by a new Promethean race which cannot breed with the biological detritus left behind.

The right to separation and the solitary pursuit of excellence must be preserved at all costs. If this sounds radical, consider that the 1960s television series, Star Trek, featured a space mission whose "prime directive" was non-interference with the integrity and separate development of all the races and species encountered in deep space. What appears self-evidently wise and decent in the context of a fantasy exploration of the universe becomes problematic when non-Northerners seek a part of what is not truly theirs, even when doing so destroys all Northernkind.

Chapter 8: The Struggle for Survival

The "ultimate question" of ethics, writes McCulloch, revolves around which tried or untried systems of behavior allow us to be truest to our better selves. To answer such a question we need to 11 commune with the best minds of our race from previous ages," because they were free from many of the dogmas and prejudices which burden us.

A knowledge and appreciation of the history of the Northern race is an important tool for the attainment of salvation, and its typical absence is noteworthy among those elements who support the causes of Northern destruction and extinction. The modern trend toward interracism. devolution and ... decreation ... is assisted by a lack of racial knowledge ... and sense of identity.

With this in mind, McCulloch launches into a concise history of the Northern European race in its struggle for independence over the past 10,000 years. The high point in the narration comes coincidentally during the lifetime of Jesus Christ, when the great German patriot, Hermann, rebelled against the genocidal Roman army of occupation in Central Europe, driving it back beyond the Rhine and thereby winning for the most Nordic parts of Europe another 2,000-year lease on racial life.

Hermann, whose name was latinized to Arminius, had to fight first against his father, brother, uncle, father-in-law, brother-in-law and the entire timid, collaborationist "leadership" of his nation in order to prevail against Rome. The odds had seemed impossibly unfavorable since the Evil Empire had long since established the custom of utterly obliterating defiant pagan tribes.

It was this Roman ruthlessness which turned Hermann's kinsmen into cringing cowards -- that plus the plump carrots which Rome held out as a reward for docility.

McCulloch speculates that if Hermann had not prevailed in that momentous and decisive battle of the Teutoburg Forest in A.D. 9, all Northernkind might have been "dragged down with Rome and [shared] its racial fate." It is only in our century that the stakes for the entire Northern European world have again reached the supreme level of danger.

The "holocaust of angels, a burning, melting and evaporation of Northern European flesh" that was seen in places like Dresden some 40 years ago was but a foretaste of the "genocide of angels" which is being promoted in all corners of the Nordic world today. The allegations of wartime German atrocities are used as a shield by the forces promoting Northern genocide to protect them from all criticism as they carry out their nihilistic designs. This hypocritical guerdon will only be shattered when enough Northern Europeans understand that the Jewish holocaust, the enslavement of blacks and the conquest of the American Indians were not the sum total of "man's inhumanity to man," and that Northernkind, through the centuries, has been as much sinned against as sinning. That balancing of the guilt factor, plus a reborn appreciation of the Nordic race's unique record of accomplishments, will be necessary if millions of Northerners are ever to make the initially great sacrifices which will be needed if the "genocide of angels" is to be stopped.

Chapter 9: The Will to Live.

All the cultural institutions of the Western World now actively support the Great Desecration, by which McCulloch means the decreation of Northernkind through racial mixing. "The alleged grievances of non-Northern peoples have become a cultural obsession, blocking all considerations of the ultimate interests -- the imminent extinction -- of Northernkind . . . . "The Great Desecration is nothing less than "the most tragically calamitous event of all time ... the catastrophic destruction of the metaphysically significant pinnacle of ascending life." The only alternative course is a Great Consecration, promoting "the highest and finest expression of kindredness, pro-Creation ethics ... and racial empathy."

Northern Europeans have grown obsessed with "niceness" in recent years. Thin-skinned Nordic types have become "so sensitive in their objective concern for the interests and 'feelings' of others that the mere presence of a single non-Northern European within hearing range -- in a classroom, a crowd or an audience -- is sufficient to inhibit them from expressing pro-self-kind ideas, values or sentiments." But this "niceness" is all too rarely reciprocated by members of other races, whose anti- Northern demands should be seen as supremely offensive and unreasonable.

"Those who consecrate themselves to the cause of Creation and Northern salvation," writes McCulloch, are the aristoi of their race, the megalopsychoi of "great and high-minded ones who both see and serve the broad interests and purpose of their kindred and Creation as a whole."

Heroism is called for now as never before, a heroism motivated by love, which alone can provide the inspiration needed to stiffen our resolve.

If we find the love for our race -- the empathy and infeeling for our kindred -- to give us the will to live, we will find that, for Northernkind, love and life are one, and that each creates, and is created by, the other, and cannot continue without it.