I arrived in the US five months ago as a visiting scholar. As a non-white of East Asian extraction, an ardent supporter of white Nationalism, and someone with an extensive reading experience in Western affairs, I have always considered myself well-informed in virtually all major aspects of America. But reality is often more interesting than knowledge in books, and real-life happenings will never fail to amaze you. The following is an account of an event I attended in America that opened my eyes to the reality of leftist pseudo-religion and social activism in the red state where I stay.
I am working at a fairly large public university here in my state. I mainly teach or tutor foreign language to undergraduate students. In that sense, I am regarded as a temporary faculty member and am treated accordingly. Some time ago, the head of my department, a graceful lady in her 50s of Scottish ancestry and a professor in foreign linguistics, invited some of us newcomers to a local church of her denomination to attend a lecture given by another professor from our university. A few visiting scholars accepted her invitation; some tactfully declined.
As for myself, I was not particularly inclined to go with her as I was busy and not a Christian. But my curiosity took the upper hand, and a voice inside urged me to take a look at something outside the campus in the local community. So I followed my instinct, and it turned out to be a trip I would never forget; a strange experience that deeply disturbed me from my standpoint as a white nationalist advocate.
I instantly had a bad omen upon arriving at the destination in the boss’s car and spotting the big black letters on a large sign containing the two unmistakeable U-words: “Unitarian Universalist Church.”
We got out of the car and headed to the entrance. Stepping over the threshold to enter the reception room, which led to the sanctuary, the first thing that jumped into my eyes was a small rainbow flag and a note that read “LGBTQs Are Welcome and Can Seek Consultations Here.” Then, since the lecture was yet to start, a white female colleague of my boss volunteered to guide us around inside the church. When passing a flower bed, she proudly told us that the flowers in it were grown by her and that it was her desire to grow flowers of all different colors that would form the full spectrum of a rainbow. (Note the metaphor here.)
After entering the sanctuary where the lecture would take place, I threw a few glances around and saw the symbols of six other religions on the glass windows of the Church’s interior. These symbols included the Eastern Orthodox Church, Judaism, Hinduism, Buddhism, Taoism, and one other I couldn’t recognize.
We were then handed a leaflet featuring the church’s principles and schedules of the day’s events and other planned activities. There was a section titled “The Seven Unitarian Universalist Principles”, from which I identified at least three explicit liberal clichés:
- “The Inherent worth & dignity of every person”
- “Justice, equity & compassion in all relations”
- “The goal of world community with peace, liberty & justice for all”
One can’t find better code words for borderless transnationalism!
Upon the polite urges and proactive introductions of my boss, I had a few casual chats with the church attendees who were mostly local folks, predominantly white. In the process, I discovered that there were altogether four officials from my university who belonged to this church and were present that day: My boss, the aforementioned flower-growing colleague, a high-ranking administrative official, and a black female professor who was the lecturer of the day. No wonder people say American higher education institutions are a lair of liberal activists and feminists — how true that is, even in a red state like mine.
As for the overall composition of the congregation — totaling about 50 people — almost all were above middle-aged, white, and wearing pious facial expressions. There were only three or four youngsters who were, in my candidness, ugly, even morbid-looking, and totally dislikable. A young couple in their early 20s looked skinny and sick, had their hair dyed strangely purple, and had multiple piercings on their bodies.
There was an obese girl of similar age who was naturally blonde but had grown to such a size as to make her look simply heinous. Her eyes looked dull, and the dark circles under her eyes indicated an indulgent lifestyle. This girl actually stood up and made a few remarks later. I noticed that her speaking was a kind of mumbling, to the extent of being virtually unintelligible, with bad logic and unpleasant intonations, accompanied by the face of a dead fish. Together with her dyed hair and piercings, this girl struck me as a typical white liberal campus activist or even a member of Antifa.
By the way, I have never seen such a number of well-built white men and women alongside such a staggering proportion of obesity among the general population since I came to the US. Such a sight produced in me a deep sigh; how magnificent a white person may look when he is fit, and how mortifyingly ugly a white person can be when he becomes fat!
Soon after, a well-groomed, middle-aged white man climbed onto the podium and announced the formal start of the session. Their first agenda came as a big shock to me, as it was outright antithetical to Christianity: The man called for donations for Planned Parenthood, naming it not merely a fortress in the defense of a woman’s right to abortion, but also a general human rights organization for the welfare of all people. He also remarked that our state had just closed its last operating abortion clinic, and then brought out a large platter and had people pass it amongst themselves. A rotating donation to Planned Parenthood taking place in a church. What a scene! Needless to say, when the platter was passed over to me, I simply passed it on to my neighbor with a calm face.
Finally came the lecture from Dr. D, the black female professor of our university. Dr. D is an associate professor in the field of counseling and student affairs. She is a licensed expert on counseling, neuroscience, yoga, and trauma healing.
Since I was seated in the center of the audience and was only about 6 to 7 meters away from the podium where she stood, I could see her face and figure clearly. Dr. D seemed to be in her late 30s, quite young for a professor, was admittedly a fairly good-looking woman as a Negress, and also well-shaped — predictably in relation to her yoga practice. Dr. D also bore some notably white facial features, so it is reasonable to speculate that some white elements were mixed into her ancestry.
Dr. D briefly explained the topic of her lecture. From the title itself and her explanations, it was clear to me that she had designed a tendentious lecture aiming to encourage people to abandon “head” (rational thinking) in favor of “heart” (emotion and compassion). Constantly urging people to give up reason in exchange for emotional self-satisfaction is an unfailing pattern of the Left, and the “heart” is what they love to refer to when making an argument. Why else is there the term “bleeding-heart liberals?”
Dr. D followed her initial introductions with an exotic display of new-fangled gimmicks, such as shaking a metal bell, playing some “healing” music, and asking the audience to listen to their own heartbeats. She then started her delusional lecture by calling on the audience to subject their “head” to “heart” and engage in “bigger love” of a borderless and egalitarian nature.
She emphatically talked about anti-prejudice and opposition to overgeneralization by showing the audience three pictures that featured a white boy, a black boy, and a Hispanic boy. She remarked that white privilege guarantees the white boy a secure and worry-free future, while the Hispanic boy should worry about being deported against his will, and the black boy about encountering police violence that might endanger his life.
Dr. D then preached that the socially “dominant” whites should strive to ensure that other ethnic groups deserve the same rights as whites as if we were living in the 1950s. She also added that “black” and “brown” have always been unjustly regarded as derogatory terms, to the extent that her son asked her: “Mom, why white people hate black and brown people?”
Dr. D ended her lecture by bragging about her “tutoring work” of “helping and guiding white college students in my classes overcome old racial prejudices from the influences of their rural family background.” The sheer self-congratulation and sanctimonious poison-spewing of this Negress made me want to throw up and storm out of the church right away. I managed to refrain from doing so out of courtesy and the presence of my boss.
Despite living in a decidedly red state in the American South, it seems there are quite a few middle-class white liberals around who are eager to make friends with non-white Americans and foreigners alike to convert them to Christianity. One of my colleagues from China has an affluent white doctor friend operating a private clinic who falls into this category. He regularly holds weekly events such as dinner parties followed by Bible studies and invites a group of non-white immigrants and foreigners to his house or church for those activities.
There are also some local Christian organizations specifically of, for, and by non-white Christians, such as a large-scale “Living Hope Baptist Church” for Chinese Christians who hold worship ceremonies and Bible study sessions every weekend.
I also happen to know a decent middle-aged man of German descent who is a devout Baptist and a staunch conservative on social issues, albeit obsessed with “God’s Chosen People.” He wears a ring featuring Hebrew words and travels to Israel on a pilgrimage with his wife annually. He is also passionate about teaching non-whites Christian values, hopefully converting them to Christianity, which was the very rationale behind his approaching me in the first place.
Incidentally, even this guy told me the “Unitarian Universalist Church” members were “not real Christians,” a testament to the appallingly secularist nature of many Christian installations in today’s American society. If even such a small city is this “multicultural” and “multiethnic,” the situations in the blue states and the big cities of America are easily imaginable.
With an inquisitive mind, and in an attempt to know more about Christianity in America through firsthand experiences, I went to attend a couple of events organized by local Christian communities and the Chinese branch of the Baptist Church. I remember spotting at least four racially mixed couples at Chinese Baptist gatherings; three of them between a white man and a Chinese woman, and one between a black man and a Chinese woman.
I also met two Chinese-American girls in their early 20s who told me that they both had been adopted by white American families from state-run orphanages in China before they were ten years old. They also had serious physical defects: One girl who always looked a bit glum or pensive seemed to have a kind of brain damage, and the other one who was more talkative had some problem with her heart but was cured after she came to America.
The latter also told me that her step-parents — both working-class white Americans — were not rich, yet they had gone to China on multiple occasions and had adopted five Chinese kids abandoned by their parents in China for reasons of either being female or having various congenital diseases.
Hearing their words created ripples of reflections in my mind. I was impressed by the boundless compassion of white Christian families, but I couldn’t help but lament how abjectly misguided their compassions were. Why not go to Russia or Eastern Europe if they really want to adopt some foreign kid? Instead, they chose to go to China, Africa, or Mexico. As a result, ordinary and economically so-so white families have burdened themselves with non-white, sick, foreign kids, and tried their utmost to treat them in America. This threatens not only to alter America’s demographic composition, perhaps irreversibly, but also degrade the human timber of America in the long run with artificially added, physically, and/or mentally defected racial aliens, all in the name of the colorblind, undiscriminating, and universal love and compassion of Christianity.
The church and the university are the two establishment institutions of anti-white leftist activism in today’s America. They both have become bastions of anti-white hate while guarding non-whites and immigrants. It must be borne in mind that while we are making our utmost effort to awaken the masses on white racial consciousness and self-defense, American Christian churches and universities — in their current form — are subverting the historical, political, economic, and cultural positions of whites and taking out their foothold in American society. In this sense, it is no overstatement to call today’s Christianity a mind poison; a narcotic for white displacement and demise.
It is fundamentally the white race, not Christianity, that created European civilization and American accomplishment. Although Christianity did play an important role in the past, it has long forfeited its usefulness as demonstrated by the deleterious effect it has on whites today. Even when Christianity had exercised a constructive role in history, it was but a vehicle and a pattern of manifestation. Without Christianity, ancient white people were still able to create brilliant civilizations in ancient Egypt, India, Greece, and Rome, while high cultures could hardly be created in Christian nations without the European race such as Haiti, Mexico, Kenya, and the Philippines.
Christianity is anti-racial or at least aracial in nature. Had Saladin and his Arabic soldiers all voluntarily embraced Christianity during the Crusades, they would have been no problem in the eyes of the knights. All the examples of Chinese, Africans and Middle Easterners I have witnessed, as well as my personal experience of being courted as a target of proselytization by white American Christians, also testify to the nature of Christianity.
White nationalists in America should wrestle with the leftist religious establishment for the voice and direction of their local churches. If Christianity has indeed become irredeemable despite our best effort to reclaim it, it should be abandoned. Awakening our people’s latent racial consciousness, enlightening them to the dire reality of white survival, and fighting to win the hearts and minds of local white communities ought to be the Schwerpunkt of our struggle.