How to Save a Life

Where did I go wrong?
I lost a friend,
Somewhere along in bitterness, and,
I’d have stayed up with you all night,
Had I known how to save a life…

I got to Paddy’s before Heimbach (aka: The Little Fuhrer) showed up, allowing for an hour or so of pleasant conversation with the man, now famous in Alt. Right circles for his musical hit “The Ballad of Tiny Tim Wise.” Call it vulgar, but bathroom stops resulting in disruption of travel plans that weekend were blamed on the unfortunate Tradzi having to “…stop and take a tiny Tim Wise.” Paddy, however, was too humble for accolade; instead of devoting the weekend to promotion of his music, he lead the Mid-Atlantic chapter (and friends) of the Trad-Worker’s Party in an event devoted to Tribe, Tradition, and finding local solutions to globalist problems.

I traveled to Philadelphia at great risk to myself – I lose my superpowers north of the Mason Dixon – to attend the Trad-Worker event and Paddy, a great leader in his own right, was kind enough to host me. As I was poking around his home, I noticed the music to “How to Save a Life” by The Fray on the piano. Even though we were separated by hundreds of miles, Paddy and I shared a desire to learn how to play the song (just last week I had been working on a rendition of it for the banjo). Yes – despite the inroads made by the damned globalists, we honkies share an affinity for the same things; we’re still bound together in a slip-shod culture.

Uprooting us from these ties-that-bind is constantly in the minds of the globalists. And while it has profound economic and political implications, it has an even more nefarious effect on the soul (or psyche for you godless heathen). When one loses the “chains of place” one loses his very sense of personhood. Lost are the social mores, the etiquette, and all the humble ties of human hearts that give a man purpose and meaning. When so uprooted, a man becomes suicidal. Seeing The Fray’s song on Paddy’s piano reminded me that no matter how powerful the Devil’s minions become, the simple and loving acts of individual hearts, when reaching out to our suffering friends (be it in prayer or the countless kind acts Christians perform for each other throughout the day), have, inherent in them, the mighty power of toppling strongholds.

I wont say where we met because it was so surreal in its whiteness, we hope to meet there frequently (we don’t need ANTIFA showing up to protest). It was a predominately white, working class enclave, nestled in the heart of the city and blew my southern mind; everywhere I’d see a group of people on the side of the road, I’d expect, owing to the surroundings, to see blacks or mestizos, but instead, they’d be groups of healthy young whites. I joked with some of the locals who attended (Keystone United!) that the neighborhood was kept pure because all around it the crafty denizens made a barrier of “help wanted” signs to keep out the coloreds.

When our merry meeting (detailed elsewhere) was over, I travelled with Heimbach and company through the heart of Pennsylvania (made inexplicably difficult by the state’s insistence on tolls), to the house of the famous doctor of political philosophy, Orthodox priest, and Alt. Right hero, Matthew Johnson. There, lining his make-shift chapel, Matthew Heimbach was baptized into the true Orthodox church, while receiving apologies on behalf of all Christendom (and the Church in particular) for his rough treatment at the hand of the American clergy.

It was a pivotal moment; a moment tied to the past and profoundly symbolic. I was so affected emotionally, I ventured into the sanctity of the place, despite my being a nominal Presbyterian. To the surprise of all (except maybe Fr. Johnson), I didn’t burst into flames. Instead, I had to wipe the mist from my eyes. Seeing Heimbach undergo such an historic ritual, officially inaugurating him into the church of Christ, made all the more meaningful given his trials and the thankless stance he’s taken in public life, was a bit much. If anyone asks about it later, though, I’ll blame the incense.

Fr. Johnson, without knowledge of the Fray, spoke with inspiration from God when he reinforced the importance of camaraderie, the ties that bind, and friendship for staving off the inevitable depression caused by the pending rootless dystopia of the Globalists. It was the most powerful Orthodox service I’d ever attended; that it’s the only one, thus far in my career, doesn’t diminish its importance to me. I doubt I’ll ever attend another like it.

Afterwards, we all ventured our separate ways; only now, as I returned to a bleak Carolina life, I had the knowledge that I wasn’t alone in the world and that there is a Kingdom of friends and a power looming in the hearts of Christian men that globalists, wherever they are in the world, lay awake at nights thinking about…and fearing.

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3 Responses to How to Save a Life

  1. Junius Daniel says:

    Mr. Terry, I’m sorry your life is bleak, in our state. I wonder if it is our state, or your dissatisfaction with yourself?

    Surely being a prison guard is not easy for you – not, at least, sub-consciously.

    • Junius Daniel says:

      One more thing ; if you cannot make your peace with negroes, then, move to Vermont, where there are none – and the landscape is more beautiful than your wildest imaginings.

      Of course, Maine and New Hampshire qualify, too.

  2. Fr. John+ says:

    Shotgun, you wrote a while back:

    “I know Heimbach and I’m sure if the question were put to him like this he’d easily make the right choice. But this is a subtle and difficult question all modern leaders have to struggle with. And Heimbach is a leader. According to the latest media, he’s the next David Duke. He’s the Little Fuehrer!

    He’ll have to answer it for himself.”

    And I responded in my two comments, as follows:
    “So, too, it is possible that Heimbach neither sees the one phyletism he ‘tried on,’ when he joined to Orthodoxy, (only to have it bite him in the butt, when he began to augur for White National Self-Interest) and thereby raised the ire of the ‘Foreign’ Bishops over him (which should never have been, in the first place), while he NOW, perhaps, does not even realize that, apart from the corrective nature of a VALID Orthodoxy that RESPECTS HIS RACE, his Yankee/Germanic nature is now asserting itself, without the grace of a communion that either respects it, or understands it, in this case….Trouble is, [Rev. Dr.] Johnson is indulging in a sort of ‘reverse phyletism’ of his own, that he has now led Heimbach into, namely the ‘Convert as Russophile or Grecophile, instead of AMERICAN Orthodox’ error. But at least this article has some buttressing points to my comments above. I only wish Matt H. had not listened to the siren song of the ‘more orthodox than thou’ mindset of the Grecophilic/Russophilic sorts….”.

    What was I talking about? Sort of the same thing (albeit on a much, MUCH smaller scale) that Orthodox author Vladimir Moss talks about, when analyzing Russian author Dugin’s ecclesiology, from within his own Russian milieu:

    “In Absoliutnaia Rodina, Dugin expresses a hatred of America so intense as to demonstrate that, while he, with most of his countrymen, may have abandoned the ideology of the Soviet era, he has by no means been exorcised of its ruling spirit, its hatred of the collective enemy:

    “An ominous and alarming country on the other side of the ocean. Without history, without tradition, without roots. An artificial, aggressive, imposed reality, completely devoid of spirit, concentrated only on the material world and technical effectiveness, cold, indifferent, an advertisement shining with neon light and senseless luxury; darkened by pathological poverty, genetic degradation and the rupture of all and every person and thing, nature and culture. It is the result of a pure experiment of the European rationalist utopians….“To close down America is our religious duty…” (pp. 657-658).”

    http://www.orthodoxchristianbooks.com/articles/517/-kallinikite-unia/

    Well, that is Dugin, and we are talking about Heimbach.
    With this post of yours, however, Shotgun, clearly, the die has been cast with Mr. H.

    But it is not (I believe) in favor of divinizing America in the best Orthodox vision for such an event; even for all his activism on the part of ALL the American citizenry. I thought that Heimbach had not yet matured in his understanding that homogeneity of race and culture MUST presuppose stability of nation- otherwise it’s all ‘wood, hay, stubble.’ But in going with the Russophilic Johnson’s jurisdiction, I believe eventually Heimbach is going to be recreating/repeating the mindset, the worldview, (replete with a very honest phyletism) of Czarist Russia, or even Dugin’s pan-Slavism and hatred of America. Especially with Heimbach’s willingness to ‘co-exist’ with the non-white races present in our land, his view more closely approximates that of Dugin, eerily enough, than it does the nascent Trumpian ‘They all have to go’ meme.

    So, (as I said) Heimbach’s desire to do ‘good works’ is commendable… to a certain point. For, while both he and Dugin seem to have a ‘greater vision,’ who is the ultimate AUTHOR of that vision? At least Dugin’s animosity against the USA is organic, as it is drawn from his own history; from WITHIN the long history of Russia. One could make the point that Dugin has a valid rationale for distrusting the very nation that (at least for Dugin) sees, and may still consider ‘as a foreign land’ – i.e., America.

    But with Heimbach, how does a similar ‘multicultural’ motivation incarnate itself? Therein lies the crucial difference. Whereas for Dugin, his animosity for America comes from a country long at loggerheads with the ideology of the ‘American Experiment;’ with Heimbach, this animosity in matters ecclesial, is done from within the crucible of his native land! Heimbach (and Johnson) are already ‘dual nationals’ in essence, and, in knowing that Holy Orthodoxy does not do such a thing with her ecclesiology (as, say, Rome used to do) I find I am in disagreement with this viewpoint, and for which, I can only shake my head. (I don’t know about Dr. Johnson’s national naissance- I believe he, too, is an American citizen, but I am not sure.)

    That stance ( “Other-derived” memes of ecclesiology, and a church that would augur for such a stance) is the very plyletism that Dr. Johnson’s recent article, sought to illumine! Do they not see their own dichotomy, their own schizoprhenia? Such a stance (so typical of ALL the ‘ethnic Churches’ withing Orthodoxy in the USA) means that, for me (and for many who have watched this ‘Ethnic Church Babylonian Captivity’ these last 70 years in the USA) means that Heimbach’s affiliation with Johnson’s group, makes this not ‘THE’ Orthodox Church. It may be a part of ‘A’ national Orthodox Church… but not an/the AMERICAN Orthodox Church.

    What it is is more or less, “same frying pan, different quadrant” – in other words.

    And to deny that this is a conscious choice in either Johnson’s or Heimbach’s case in their affiliation/jurisdictional planting, seems to argue far more on the side of Luke 6:39ff….
    than it is the Symbol of our supposed common Faith: ‘Credo in UNUM Sanctam, Catholicam, et Apostolicam Ecclesiam.’ Again, the vision of St. Tikhon Belavin, and the work he did with Isabel Hapgood and the Episcopalians a century ago, is once more, trampled underfoot – reminiscent, say of Is. 28:3, and maybe even, eventually going in the direction of Heb. 10:29.

    The promise of John 17:21 again waits a more propitious moment, it would appear.

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