The Party is Over

Morphine is said to be good for people subject to severe depressions, or even pessimism. Although the drug first surfaced in a laboratory at the end of the 19th century, its basis, opium, had been used earlier by many aristocratic and revolutionary nationalist thinkers. A young and secretive German romantic, Novalis, enjoyed eating and smoking opium juice, probably because he had always yearned to alleviate his nostalgia for death. Probably in order to write his poem Sehnsucht nach dem Tode (“Nostalgia of Death”). Early poets of Romanticism turned inward to their irrational feelings, shrouding themselves in the pensive loneliness which opiates endlessly offer.

Revolutionary-Conservative, Anarcho–Nationalist Aesthetics 

Once upon a distant time we met Homer’s Odysseus, who was frequently nagged by the childish behavior of his pesky sailors. Somewhere along the shores of northern Africa, Odysseus had strayed away into the mythical land of the lotus flower. As soon as his sailors began to eat the lotus plant, they sank into forgetfulness, and immediately forgot their history and their homeland. It was with great pain that Odysseus succeeded in extracting them from artificial paradises. What can be worse for White race or than to erase its past and lose its collective memory?

The escape from industrial reality and the maddening crowd was one of the main motives for drug use among some revolutionary conservative poets and thinkers, who could not face the onset of liberal mass society. The advent of early liberalism and socialism was accompanied not only by factory chimneys, but also by loneliness, decay, and decadence. The young English Tory Thomas De Quincey, in his essay Confessions of an English Opium Eater, relates his Soho escapades with a poor prostitute Anna, as well as his spiritual journeys in the aftertaste of opium. De Quincey has a feeling that one life-minute lasts a century, finally putting an end to the reckless flow of time.

The mystique of opium was also grasped by the mid-19th-century French symbolist and greatest poet of all time,  Charles Baudelaire.  He continued the aristo-nihilistic-revolutionary-conservative tradition of dope indulgence via the water pipe, i.e., the Pakistani hookah. Similar to the lonely albatross, Baudelaire observes the decaying France in which the steamroller of coming liberalism mercilessly crushes all aesthetics and all poetics.

Charles Baudelaire

The nationalist, traditionalist and right-wing answer to the decadence of liberal democracy is cultural pessimistic counter-decadence. The main difference, however, between these two is that traditionalist and rightist addicts do drugs in order to escape feelings of cultural despair. When a great right wing poet, such as Edgar Allan Poe drinks himself to death, it is not for having fun, but rather to escape the burden of time and the ambiance of liberal ugliness.

Here lies the main difference between leftist and rightwing intellectuals, scholars and artists. Leftist escapism, by definition, means instant gratification. By contrast, the whole rightwing spiritual heritage is immersed in cultural despair and magic words of “Weltschmerz.” It must be a matter of individual character, psychological strength and moral perseverance for all Euro-American White thinkers not to fall into cheap oblivion but to continue Faustian and Promethean resistance against all odds.  As Friedrich Nietzsche warned us long time ago: “A free man is a fighter”!

Unquestionably alcohol consumption has done more damage to intelligent nationalist and traditionalist poets, thinkers and politicians than all Marxist and liberal foes combined. When in the 21st century the flow of history switches from first gear into fifth gear, many among them (among us?) may rightfully pose a question: What do we do after the orgy? The French author Jean Cocteau knew the answer: “Everything we do in our life, even when we love, we perform in a rapid train running to its death. Smoking opium means getting off the train.”

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Don’t ‘Bogart’ Political Correctness!

Hashish and marijuana change the body language and enhance the babbling about “human rights” and “social philanthropy.” Smoking joints triggers abnormal laughter. Therefore hashish may be described as a communistic drug — custom-designed for multiracial individuals who by their lifestyle loathe solitude and indulge in vicarious humanism and unrepentant globalism. In the permissive society of today, one is allowed to do everything—provided one does not rock the boat, i.e., “bogart” political correctness.

If Stalin had been a bit more intelligent he would have solemnly opened marijuana fields in his native Transcaucasia. Instead, communist tyrants resorted to needless and senseless killing fields of the Gulag. The advantage of liberalism and its multi- racial promiscuity is that via sex, drugs, and rock ‘n’ roll, by means of consumerism and hedonism, they function perfectly well. What communism was not able to achieve by means of the solid truncheon, liberalism is achieving by means of the firm joint.

Cocaine induces eroticism and enhances the sex act. The late French fascist dandy and novelist Pierre Drieu La Rochelle took coke, and in addition loved all possible and impossible women. The problem, however, is that the coke intaker often feels invisible bugs creeping from his ankles up to his knees, so that he imagines himself sleeping not with a beautiful woman but with scary reptiles. In his autobiographical novels Le feu follet (“Sparkling lights”) and L’homme couvert de femmes (“Man Loaded with Women”) La Rochelle’s hero is constantly covered by women and veiled by opium and heroin sit-ins. In his long intellectual monologues, La Rochelle’s hero says: “A Frenchwoman, be she a whore or not, likes to be held and taken care of; an American woman, unless she hunts for a husband, prefers a passing relationship… Drug users are mystics in a materialistic age. Given that they can no longer animate and embellish this world, they do it in a reverse manner on themselves.”

Indeed, La Rochelle’s hero ends up in suicide-with heroin and revolver. In early 1945, with the approaching victory of the Allies, and in the capacity of the intellectual leader of the defunct Euro-fascist International, Pierre Drieu La Rochelle followed his own advice: he also opted for suicide.

The English conservative and aristocrat author, Aldous Huxley is unavoidable in studying communist pathology (Brave New World Revisited) and Marxist subintellectual schizophrenia (Grey Eminence). As a novelist and essayist his lifelong wish had been to break loose from the flow of time. Mexican mescaline and the artificial drug LSD (‘acid’) enabled him new intellectual horizons for observing the end of his world and the beginning of a new, brave new one. In his book The Doors of Perception, Huxley notes that “mescaline raises all colors to a higher power and makes the percipient aware of innumerable fine shades of difference, to which, at ordinary times, he is completely blind.”  On his deathbed in California in 1963, he asked for and was given LSD. Probably to depart more picturesquely into timeless infinity.

And what to say about the German essayist and novelist Ernst Jünger, whom the young Adolf Hitler in Weimar Germany liked to read. Jünger is today the greatest literary icon among European nationalists and revolutionary conservatives.  In his book Annäherungen: Drogen and Rausch,(Rapprochements: Drug and Getting High) Jünger describes his close encounters with drugs.. “Time slows down. . . . The river of life flows more gently… The banks are disappearing.”

Ernst Jünger’s compatriot, the cultural pessimist, anticommunist and anti-liberal essayist and poet, the medical doctor Gottfried Benn, also took drugs. His observations, which found their transfigurations in his poems “Kokain are indispensable in studying the decaying liberal, democratic pre-National Socialist Weimar Germany. He records in his voluminous poetry nameless human destinies stretched out dead on the tables of the mortuary. He describes the dead meat of prostitutes out of whose bellies crawl squeaking mice. A connoisseur of French culture and genetics, Benn was sympathetic to National Socialism, which explains, why after the end of the war, like thousands of European artists, Benn sank into oblivion. Probably because he once remarked that “mighty brains are strengthened not on milk but on alkaloids.”

Modern psychiatrists, doctors, and sociologists are wrong in their diagnosis of drug addiction among large segments of Western youth. They fail to realize that to combat drug abuse one must prevent its social and political causes before attempting to cure its deadly consequences. Given that the crux of the modern liberal system is the dictatorship of well-being and the dogma of boundless economic progress, many disabused young people are led to believe that everybody must be entitled to eternal fun.  In an age of TV-mimicry, headless young masses become, so to speak, the impresarios of their own deadly narcissism.

By contrast, drug abuse among a handful of anarcho-nationalists and revolutionary conservative thinkers has historically been an isolated death wish to escape time and feelings of cultural despair.  Their drug abuse also dispels the myth that right wingers are  prim and prudish, and prone to living in the past. The fact that they were very intelligent  dispels the myth that they are stupid. Quite to the contrary: modern right-wingers, who appear today under different names such as “national-anarchists,” “ anarcho- traditionalists,”  “revolutionary conservatives,” or “archeo-futurists,” have always combined past heritage with hypermodernity, while strictly avoiding cheap and deadly physical thrills. And they have been very intelligent.

However, when the same joint finds its way into the liberalo-leftist dirty hand, it does more than just burn the stained forefinger: its multiracial promiscuity destroys the entire white society.

Tom Sunic (; is author, translator, former US professor in political science and a former Croatian diplomat. He is the author of Homo americanus: Child of the Postmodern Age (2007). His new book of essays, Postmortem Report: Cultural Examinations from Postmodernity, prefaced by Kevin MacDonald, will soon be released. Email him.