This site is about the recognition of the
enemy or Feinderkennung: Christianity.
See ‘The Wall’
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Hitler, 40
During this period, Hitler continued to elaborate and develop his strategic thinking. Throughout 1923, he lambasted international capitalism—Jewish and non-Jewish—as the source of Germany’s ills. Hitler provided a brief foreword to Gottfried Feder’s book on the subject describing it as a ‘catechism’ of National Socialism. The salience of anti-capitalism, fears of expropriation and exploitation and enslavement by foreign masters is very clear in the party’s ‘work of the committee for food security of the National Socialist movement’, which Hitler blessed in the summer of 1923. It defined the ‘internal enemy’ as ‘profiteering in the system of the national economy’, the ‘idea of class conflict’ and ‘immoral tendencies in government and law-making’. It lamented the crucifixion of the German middle class by the ‘massive fraud’ of ‘our money economy’, the general ‘spirit of speculation’ and the ‘terror of the capitalist idea’. The document made no direct mention of Bolshevism or the Soviet Union. It recommended—with Hitler’s approval—that the state protect the ‘basic assets of the nation’, namely ‘foodstuffs and manpower’ through ‘an anti-capitalist legislation in the fields of land and settlement, housing, but also in the first instance in the field of the supply of necessities’. This would require the ‘exclusion of foreign capital from German land and soil, businesses and cultural assets’.
Like the Ludendorff circle, Hitler was much less worried about the fate of German minorities and the peripheral lands of the Reich than about the fate of the core area, which he believed to be threatened with subjection and even extinction. Hitler was also beginning to look at long-term solutions to Germany’s predicament. He rejected the common notion of an ‘internal’ colonization of sparsely populated German lands in favour of territorial expansion. ‘The [re-]distribution of land alone,’ he warned in the spring of 1923, ‘cannot bring relief. The living conditions of a nation can at the end of the day only be improved through the political will to expand.’
The concept of Lebensraum is already clearly visible here, though the term itself was not used.
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Stourhead
In my Thursday post on Sense & Sensibility I said that Aryan beauty was flaunted in the temples and the streets of the Greco-Roman world. I forgot to mention that some Europeans in the post-Renaissance centuries also honoured Aryan beauty in non-commercial settings, as we see in this scene of beautiful sculptures of human nudes in the 2005 adaptation of Pride & Prejudice. Four years ago I wrote:
It is known that the wealthy Englishmen tried to bring the beautiful architecture of some paintings of Claude Lorrain (paintings that I contemplated during my last visit to London’s museums) to the countryside. The building that served as a refuge from the copious rain for the future couple, when Mr Darcy proposes to Elizabeth [clip here], is the perfect framework for the fourteen words.
Henry Hoare (1705-1785), banker and garden owner-designer, saw the paintings of Claude Lorrain (1600-1682) and was so enchanted by them that he commissioned architect Colen Campbell to design the garden we enjoyed in the film. Inside it we see the Temple of Apollo, where the scene where Mr Darcy proposes to Liza was filmed: a temple we see in more than one of Lorrain’s paintings.
Those who have visited Hoare’s garden have commented that, when you walk through Stourhead, you get the feeling that Jane Austen could walk out at any moment, or that you yourself could be portrayed in that bucolic painting you see around you. (I felt something similar a decade ago in Perth, Scotland, when I crossed a bridge and there was no one around me!)
These Stourhead gardens and temples are one of the places to visit when you are in the nearby Cotswolds. We must thank Lorrain, Hoare and his architect for being inspired by pagan architecture.
It is most unfortunate that, unlike the adolescent Adolf Hitler, those who now belong to the racial right fail to make deep inner contact with the architecture of the classical and Italian world that led the lad Hitler to activate, in his psyche, the archetype of our true Gods.
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Nephew
Before commenting further on Simms’ book, I would like to say something about my trilogy, which I am re-reading as a preliminary to translating it.
Yesterday I looked through some trilogy pages about my nephew who disturbed me, with whom I share the property where I live with his mother, my sister.
It was he who, when he was a boy of six, invented the nickname ‘Chechar’ and, since he loved me so much, everything pointed to the fact that I could raise him as a son insofar as my sister was a single mother.
Now he is a man of twenty-two, and he has not a single atom of my ideals: nothing, absolutely nothing of the four words, let alone the fourteen. Moreover, like the rest of my nephews and the people of his generation, he is a degenerate as far as culture is concerned. To give just a few examples: being straight he has painted his nails, has always listened to degenerate music and hangs out with his degenerate friends everywhere, constantly coming home in the wee hours of the morning after attending degenerate parties. Unlike Hitler, the nephew eats the flesh of mammals that were tormented in slaughterhouses and, although I gave him my trilogy, he doesn’t read it and I doubt he ever will.
The reason for all this is simple. Unlike Jane Austen’s world, when the heir was the first-born male, in our world, upbringing is done by unwed mothers. And the first thing these little women do is to hand their child over to the clutches of the System so that the System ‘educates’ him.
I could do nothing for my nephew’s education because of the lack of financial means. And even if I had them, where could I take him to school in the West? Even if legally the patria potestas had belonged to me, in the country where we live I would have had to isolate him from children his age, schools, television and he would never have had a mobile phone.
The home library would have been his refuge, home-schooling would have been applied to him and films would have to be almost all in black and white, allowing him to watch only one of them on Sundays. But in that hypothetic castle of purity, which children would he get along with? I would have to be a millionaire to move to an Eastern European country where the Gomorrahite culture is still absent. In this scenario, my sister would have had no say because I, and only I, would have the financial means to make these decisions.
But even a wealthy priest of the holy words would have had difficulty educating him. Country children in the less polluted places of Eastern Europe could begin to be contaminated by possessing, for example, mobile phones: a small window that normalises the world of Gomorrah, and so on.
It has been painful to watch the process of how a pure mind, like the one my nephew had as a child, becomes debased and one can do nothing about it. Is it understandable why I fantasise about mushroom clouds above the major cities of the West? To return to Austen’s world Kalki must first come…
Hitler’s position at this time was complicated. He was still virtually unknown in most of Germany. The main Berlin newspapers ignored him and his party. They didn’t even report on the riotous Deutscher Tag at Coburg, whose resonance was confined to south Germany. Hitler had very few funders outside of Bavaria, with the notable exception of the Ruhr industrial baron Fritz Thyssen, who contributed substantially in the course of 1923. That said, within the non-particularist Bavarian right wing nationalist milieu, Hitler now enjoyed a commanding position. He was well known in Munich, which Thomas Mann described in a 1923 letter to the American journal The Dial as ‘the city of Hitler’. His speeches drew large and ecstatic crowds. Karl Alexander von Müller, who heard him speak for the first time at the Löwenbräukeller in late January 1923, describes the ‘burning core of hypnotic mass excitement’ created by the flags, the relentless marching music and the short warm-up speeches by lesser party figures before the man himself appeared amid a flurry of salutes. Hitler would then be interrupted at almost every sentence by tempestuous applause, before departing for his next engagement.
Over the next few months, the tempo of Nazi events and activities increased. There were in excess of 20,000 NSDAP members at the start of 1923, and that figure more than doubled over the next ten months to 55,000; the SA nearly quadrupled from around 1,000 men to almost 4,000 during the same period. Hitler himself was so prominent that the NSDAP was widely known as the ‘Hitler-Movement’, the term under which his activities were now recorded by the Bavarian police. He had become a cult figure. The Völkischer Beobachter became a daily paper in February 1923, giving preferential treatment to the printing of Hitler’s speeches. Two months later, it began marking the Führer’s birthday, an honour not accorded any other Nazi leader. He had long given up the humble role of drummer. Hitler spoke once again of the need for a dictator. The German people, he claimed, ‘are waiting today for the man who calls out to them: Germany, rise up [and] march’. There was no doubt from the context and rhetoric that he planned to play that role himself. His followers styled him not merely the leader of the national movement but Germany’s saviour and future leader. The Oberführer of the SA, Hermann Goring, acclaimed him at his birthday rally on 20 April 1923 as the ‘beloved Fuhrer of the German freedom movement’. Alfred Rosenberg described him simply as ‘Germany’s leader [Führer]’.
Conscious of his tenuous position within the Catholic Bavarian mainstream, Hitler continued to try to build bridges to the Church, or at least to its adherents. ‘We want,’ Hitler pledged, ‘to see a state based on true Christianity. To be a Christian does not mean a cowardly turning of the cheek, but to be a struggler for justice and a fighter against all forms of injustice.’ The NSDAP did succeed in making some inroads among Catholic students at the university and the peasantry and in winning over quite a few clerics, including for a while Cardinal Faulhaber, but for the most part Hitler made little headway.
There are two things we might comment on in this passage.
First, we are living in a world of soft totalitarianism. We can already imagine a National Socialist party in Europe today that could recruit thousands of members! That would not even be possible in the US, despite its hypocrisy in claiming that its amendments allow citizens both free speech and freedom of association (in reality, Uncle Sam allows neither, as we saw a few years ago in Charlottesville).
The other issue is this saying that true Christianity doesn’t turn the other cheek but fights injustice. While a hundred years ago it was possible to use this kind of rhetoric in the more conservative sectors of Bavarian society, today it is impossible. The mainstream Christian churches follow the zeitgeist of our century, without exception. I am not criticising Hitler’s use of this rhetoric. But under the circumstances, post-1945 National Socialism must reinvent itself.
In three sessions, at midnight I once again watched the 1995 film Sense and Sensibility.
I think a priest of the holy words should see it, say, every two years. Of the eleven films I recommend, this is one of my three favourites, in that it visually depicts the ethnostate we must reach: After the extermination of the Neanderthals, a world with diminished technology, without a single non-white or mudblood (as in the film), where it is possible to court English roses as the axis around which all culture revolves.
I watched the film before going to bed. There were several times in the evenings that I couldn’t credit the beauty of the actresses’ white skin, as white as snow. If Eros is the dialectical force behind all this metaphysical theatre of the fourteen words, the only thing I can say about the absence in the racial right of these images is that we are in the Christian era. Remember: it was in the Greco-Roman world and in the Italian Renaissance that the Aryan figure triumphed in the most splendid palaces and public places, something that ended when Christianity prevailed again after the Reformation and Counter-Reformation.
Among the commenters, only one Englishman observed several years ago that I was the only one in the racialist blogosphere who kept harping on and on about the beauty of the Aryan woman. As those of you who visited this site when it was hosted by WordPress will remember, there were paintings of ethereal nymphs on the sidebar that motivated me to keep writing.
If, as Jung said when Hitler was in power, there are two collective unconscious, one Jewish and another Aryan, the collective unconscious that has currently taken possession of the white soul is undoubtedly the Jewish one. Otherwise we would already be seeing, everywhere, representations of Aryan beauty in non-commercial but religious and political contexts, as we could in the streets and temples of Greece and Rome.
As I hadn’t seen Sense and Sensibility for a while, I think I’ll watch Pride and Prejudice, filmed a decade later, for the next few midnights…
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Mirror
Robert Jay Mathews (1953-1984) was the founder of the revolutionary group Silent Brotherhood, which modelled some of its activities on William Pierce’s novel The Turner Diaries and fought to establish an Aryan nation within the US.
Mathews and the other members of the Silent Brotherhood were ratted by Tom Martínez. After he revealed information about Mathews’ activities to the FBI, Mathews was surrounded in a small cabin south of Coupeville, Washington by over 500 agents on December 8, 1984. Mathews refused to leave after an intense exchange of gunfire. The FBI fired flares at the cabin and set it on fire, killing Mathews who was thirty-one years old.
I said this yesterday in the comments section, about the post on why I will no longer be every third day quoting Redbeard’s book. What I said got me thinking during my walk today. Recall that William Pierce himself tried to dissuade young Mathews from doing what he did (murdering a Jewish journalist, imitating his novel). A bold thought occurred to me:
I understand that except for David Lane, in Mathews’ group the members were Christians (like Lane, all were imprisoned—guilt by association—after the murder of the subversive journalist). If we are right that the primary cause of white decline is Christian standards of morality, paradoxically exacerbated by atheists (cf. the all-important PDF Neo-Christianity), then I am more dangerous to the System than the failed Mathews.
Bear in mind that I have personally known people who resemble Mathews’ group, as I said in January this year in the post ‘Tyrone, Chris’ who are now in jail. With Tyrone, who used to correspond with James Mason, I got to arguing but he went his own way. Although Tyrone and Chris were as innocent as Lane, they fantasised about ideas that were impractical at the moment (remember what I said in my post yesterday referring to a Kubrick film: it is impossible to get out of the trench because of machine-gun burst). Unlike me, who took the trouble to read Karlheinz Deschner and even translate him (see my featured post), these young people believed that it was still possible to apply the courage of Might is Right in the 21st century.
But it is not possible.
We have to understand what is happening before our actions can be effective. Pierce was right and Mathews wasn’t: it is time for meta-politics transvaluing our Christian values internally—not for plain politics.
Only if these NATO madmen, captained by Uncle Sam, continue to provoke the Russian bear to the extent that the bear reacts, and we see mushroom clouds over various American cities as another Kubrick film ends, will politics be possible.
For the moment the System still holds all the cards. We cannot get out of the trenches. It is time for the internal jihad: the priesthood of the holy words. Recall the words of the wisest living American:
The first step of the revolution does not begin with the expedient and safe blurting of Jew, Jew, Jew [Editor’s note: the white nationalists’ approach]; that is after the fact. The first step of the revolution begins upon the surface of a mirror to identify the source of weakness that has allowed the penetration of an alien and poisonous spirit.
Those are Michael O’Meara’s words. Young Tyrone and Chris, whom I met a decade ago in London, would be doing more damage to the system if they had followed my path, the path of the mummified three-eyed raven in a cave north of the Wall.
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Redbeard
I have decided to suspend, at least for the time being, quotes from Might is Right because of what Ragnar Redbeard says in my last post on the subject, starting with these words (‘Though, the survival of the strongest is the logic of events, yet personal cowardice is the great vice of our demoralized age’) to the end of that post.
While what Redbeard says is true, I detect a big problem: the soft totalitarian world we live in.
In the darkest hour of the West (a euphemism for the darkest hour of the white race) we cannot go out fighting. It is impossible to imitate, say, those tales of Prince Valiant that I read in the Sunday papers as a child.
We live in a world that rather resembles a scene from Paths of Glory when Colonel Dax and his soldiers cannot even get out of the trench because of the machine-gun fire that falls like a downpour on anyone who dares to stick his head above ground.
This is the reality in which we live even with peaceful demonstrations like the one in Charlottesville. The System mercilessly crushes dissent: first with its Antifa, then with police and months or years later using the courts to punish (illegally, as the demonstration was peaceful) those nationalists who went to Charlottesville.
In a totalitarian world, it makes no sense to talk about physical courage, as long as the enemy is so powerful that there is no way to wage an external jihad to weaken him.
But the enemy is not so powerful as to prevent internal jihad… If we cannot wage external jihad at all, it is time for internal jihad: as I said to Jamie a month ago in the context of apostatising from Christianity.
The reason why, at least for the moment, I don’t feel it makes sense to keep quoting Redbeard every other day is because his book was written when external jihad was still possible. For example, when Redbeard published Might is Right Hitler was a child, and when this Austrian grew up he fought both internal and external jihad.
In the darkest hour for the white race, we can only fight internally. The good news is that Muslims consider internal jihad greater, spiritually, than external jihad. To distinguish it from Islam, I call the struggle with oneself the priesthood of the holy words.
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Dugin & Pepe
Watching this interview comes to my mind: How was it possible to enter now into this geopolitical reality: Russia’s new alliance with the new powers of gooks and sand niggers? The sad answer is: because the Anglo-Americans sinned in such astronomical proportions not only in WW2 but in subsequent decades (continuing to defame Hitler and his murdered Reich), that now power is being transferred to non-Aryans!
Imagine the scenario that should have happened: Stalin would have been defeated by Hitler, the Master Plan East would now have eight decades of implementation, and the dragon China would never have been born!
When will American racialists understand something so obvious? In that parallel world, the generous German Reich would allow the US an Aryan empire with a Master Plan South (Latin America), as long as it didn’t conflict with the Eurasian Reich.
Indeed, when the last whites are left on Earth before their total extinction, it will be time for great humility and, at last, to acknowledge the blunder their ancestors committed even if it is already too late.
Incidentally, with a well-implemented Master Plan East, there would have been surviving Russians, as long as they resembled Dugin physiognomically. That was clearly in Himmler’s selection plans, as we see in the picture on the left where he was looking at a Polish boy to see if he would be chosen to be raised as a pure Aryan.
One thing Dugin said is very true: unlike Asia, the Muslim world and even North Korea, Europe is completely out of the story. Europeans are no longer agents in the Old World but non-playable characters (Uncle Sam just tells them what to think, what to do and when to do it)! Today, Germany for example doesn’t have a single notable intellectual. Pepe and Dugin mentioned a handful of intellectuals in the rest of Europe, including a couple of French and an Italian, but no more than five.
All this is a result not only of WW2 but of how Europeans internalised the Anglo-American anti-Nazi narrative to the extent that they became what they are now: lobotomised eunuchs going to the slaughterhouse. As Dugin and Pepe argue, there is even more anti-American rebelliousness in countries like Cuba and Venezuela, despite being populated by Untermenschen I would add, than in Europe. Precisely for this reason my site alludes to the darkest hour of the West…
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Hitler, 38
Part Two
F R A G M E N T A T I O N
In 1923-7, Hitler grappled with the forces of disintegration in Germany. The most immediately threatening of these remained German particularism, which was largely indistinguishable in his mind from separatism. Hitler was also deeply exercised by the supposed racial fragmentation of the German people. This he attributed partly to deep political divisions, aggravated by foreign and Jewish support for parliamentarism, and partly to the historical legacy of confessional strife. Hitler attempted to head off these dangers through a putsch in Munich. In his subsequent speeches and writing, Hitler contrasted this miserable vista with the natural coherence of the Anglo-American world, which now dominated Germany more than ever, not just militarily, but economically and culturally as well. Last but not least, during his prison term at Landsberg and after his release, Hitler fought the threatened fragmentation of the NSDAP. It was only with difficulty that Hitler re-established his authority over the ideological direction of the movement and the party apparatus, a process that was not yet complete by the late 1920s.
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Reading
