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This site is about the recognition of the
enemy or Feinderkennung: Christianity.

See ‘The Wall’.

Categories
Friedrich Nietzsche Pedagogy

Crusade

against the Cross, 3

When one delves deeply into Nietzsche’s biography, curious anecdotes come to light that would be hard to imagine for those who are only familiar with his late writings.

Much has been said, for example, about the friendship between Richard Wagner and Nietzsche. But few know that Wagner was born in 1813: the year Nietzsche’s father was born. When Nietzsche was a little boy playing with his sister Elizabeth with tin soldiers and the porcelain figure ‘Squirrel King’ was executing rebels, the revolutionary Wagner was in serious trouble with the king and his life was spared because he was a conductor. The still-small Nietzsche was on the side of the rulers in his Christian kingdom. There were to be no revolutions.

When Nietzsche would later write about his life, he didn’t remember his home in Röcken except for the image of the parish priest, the father, whom he continued to idealise even after he had finished The Antichrist. Indeed, since his father had died when Nietzsche was four years old, the memories of Prussian discipline the priest had meted out to him, in which the little boy would furiously retreat to the toilet to rage alone, were left out of his memory (his mother would later tell some anecdotes about her young son’s life). The idealisation of the parish priest was such that, in the words of Werner Ross, ‘Nietzsche was to merge with his father to form a single figure with him’.

In the family it was taken for granted that little Fritz would become a clergyman like his father. His mother, who put him to bed, told him: ‘If you go on like this, I’ll have to carry you to bed in my arms until you study theology’. Fritz was an obedient child who knew several Bible passages and religious songs by heart so that his schoolmates called him ‘the little shepherd’, who was impressed above all by religious music.

But since the pietistic oppression was a thorn his body began to rebel. In 1856, when Fritz was already a dozen years old, he began to suffer from head and eye ailments. Although he received special holidays for this reason, from that age he would always suffer from these psychosomatic complaints (which would only be alleviated thirty-two years later, with the catharsis of writing several books in a few months, including The Antichrist).

The young Fritz would sneak into the cathedral to watch the rehearsals of the Requiem and was shocked to hear the Dies Irae. At the age of fourteen he entered the famous school in Pforta, where he received an excellent humanistic education and his love of music increased, although he continued to suffer from severe headaches.

Schulpforta near Naumburg in Germany, a boarding school system for advantaged pupils.

At Schulpforta he even attempted a Mass for solo, choir and orchestra, and at the age of sixteen, he sketched a Misere for five voices. At seventeen the parson’s son was ready to die to meet Jesus, and when another of his friends trained in Prussian education (broken in like a horse I’d better say!) received the conformation, he wrote: ‘with the earnest promise you enter the line of adult Christians who are held worthy of our Saviour’s most precious legacy’.

Nevertheless, the first signs of rebellion, albeit still unconsciously, began to spontaneously sprout in his seventeenth year. In the Easter holidays of 1862, the student Nietzsche wrote to the union of his friends, under the title Fate and History, a prophetic declaration: ‘But, as soon as it would be possible to overthrow the entire past of the world with a strong will, we would enter the roll of the independent Gods’.

Schulpforta’s severe discipline had been a kind of convent to train not only Nietzsche but also the rest of the inmates, but the adolescent Nietzsche, always at the head of the class and lacking an esprit de corps, was such a good boy that in cases of insubordination he sided with the teachers.

In his thick volume (866 pages in the edition I have) Ross comments that the letters of the pupil Nietzsche are empty of content, in the sense that his inner life was still hermetically sealed off from him. Nevertheless, when the lad Nietzsche left Schulpforta on 7 September 1864, close to his twentieth birthday, and the following month went to study theology and classical philology at the University of Bonn, thanks to his Prussian education he already had the resources for a premature doctorate.

Categories
Autobiography Michael O'Meara Sponsor

Fantasy

Before I continue with the biography of the philosopher who ended his career spectacularly (by becoming mad!) with his magnum opus whose subtitle reads ‘Curse on Christianity’, I would like to make a few reflections.

First of all, for many of my visitors, Nietzsche seems distant in time. Not to me. I lived for several seasons with my paternal grandmother and, as I confess in a passage in one of the books of my trilogy, the biggest mistake of my entire life was to have left my sweet grandmother’s home to return to my parents (where the teenager I was would end up being destroyed by them). I’m not going to talk about the biographical details in this post, but among my relatives, my paternal grandmother represents what came closest to becoming my lifeline.

Now, my grandmother, who passed away in 1987, was born in 1888. That means that the span of her life coincides with almost a dozen years of Nietzsche’s life, who died in 1900. Since my memories of when I lived with her are very vivid, and no one else but the two of us lived in her house, from the point of view of my biography Nietzsche doesn’t seem so distant, especially since the first books I read by him, Twilight of the Idols and The Antichrist precisely, I bought precisely when I lived with my grandma in a bookshop very close to her house.

Nietzsche seems very distant to the new generations but much more distant to me are, say, sports and soap operas: my siblings and I never saw them on TV when we were kids because those were different times (now everyone watches them).

Another thing I wanted to talk about is that I’m putting together a new PDF of articles by various authors that I’ve been reproducing on this site over the last few years. I made an exception for an old 2011 article by Michael O’Meara: the most lucid white nationalist since William Pierce died. O’Meara, now retired (is he still alive?) wasn’t only a true intellectual, in the sense of being bilingual and highly cultured. He also had a deep penetration to grasp the whys and wherefores of white decline beyond the Judeo-reductionism in vogue in many quarters of today’s racial right. True, he had a flaw. As a good American of Irish descent, he was sympathetic to Christianity. Nevertheless, in the anthology I have begun to assemble, I feel compelled to include a couple of his essays.

It is unfortunate that Lulu Press, Inc. will only allow me to continue publishing my autobiographical trilogy but not my anthologies in English where I include authors like O’Meara and many others. PDFs like the one I now put together deserve to be on our bookshelves, not just on our hard drives. I didn’t want to spend a week of my life learning how to use the software of another platform similar to Lulu Press, like IngramSpark because a racialist book publisher warned me that any of those self-publishing book platforms can terminate your account for political incorrectness. The alternative, the publisher told me, is to find a printer in my town and sell those books directly to interested parties.

But that requires funds! The week before I fantasised about having a studio where we could dub the Führer’s spoken word into English. Something similar could be said for the parallel fantasy of having our own publishing house…

Categories
Friedrich Nietzsche Pedagogy

Crusade

against the Cross, 2

 

Lutheran father (1813-1849).

Friedrich Wilhelm Nietzsche was born on 15 October 1844 in the small town of Röcken, near Lützen in Thuringia. Formerly part of the kingdom of Saxony, it was annexed to Prussia in 1815. Nietzsche was the first-born son of the local Protestant pastor, Karl Ludwig Nietzsche (pictured above), who at the age of thirty had married a woman of seventeen. A year after the wedding, Friedrich was born, followed a couple of years later by his sister Elizabeth (Nietzsche’s younger brother was born afterwards, but died at the age of two). What is important to report is that, among the ancestors of the future philosopher, on both the paternal and maternal sides, there were several generations of theologians.

The main biographies on which I will rely for this biographical series are the very voluminous treatises by Curt Paul Janz and Werner Ross. The latter, who unlike Janz writes with humour, mentions that exactly at the moment when Nietzsche was born the bells were ringing for the king’s birthday service. The parson’s eyes filled with tears as he uttered: ‘My son, on this earth you shall be called Friedrich Wilhelm in memory of my royal benefactor, for you were born on his birthday’. He added that his son would be so-called because that is what Luther’s Bible said. Friedrich Wilhelm IV, by the way, was no friend of the ideals of the French Revolution. Although benevolent, through the Holy Alliance he longed for a return to feudal times even with knights, orders and castles.

Little Friedrich Wilhelm was instilled from the outset with the messianic consciousness of being a son of the medieval king and a son of God. To use my language, I would say that Nietzsche was a slave to parental introjects. So much so that, decades later, when he suddenly fell into a state of psychosis and his friend Overbeck came to his rescue in Turin, he realised that only by telling the disturbed man that royal receptions awaited him, did Nietzsche obey to leave Italy. And when somewhat later Langbehn accompanied Nietzsche on his walks in the asylum at Jena in Germany, he said: ‘He is a child and a king; he must be treated as the son of a king that he is. That is the only correct method’.

But in this psychological study I’m getting too far ahead of myself. Let’s go back to his childhood. The thing is that, like Kant, Nietzsche was brought up in pietism. But Kant’s defence mechanism was to shut down all his emotions and he tried to do philosophy as a sort of Mr Spock through pure reason, like a soulless computer. Nietzsche’s defence mechanism against severe pietism would be the diametrical opposite: the mythopoetic explosion of emotions, as we shall see in this series. What we must now tell is that the little Nietzsche was not allowed, in such a Prussian upbringing, to vent his emotions, let alone his anger. Janz’s multi-volume biography informs us of this:

As soon as the eldest son began to talk a little, the father took to spending some of his free time with him. The child did not disturb him in his study cabinet, where, as the mother writes, gazed ‘Silently and thoughtfully’ at the father while he worked. But it was when the father ‘fantasised’ at the piano that the child was most enthusiastic. Already at the age of one year, little Fritz, as everyone called him, would sit in his pram on such occasions and pay attention to his father, completely silent and without taking his eyes off him. However, it cannot be said that during these early years, he was always a good and obedient child. When something did not seem right to him, he would lie on the ground and kick his little legs furiously. The father, it seems, proceeded against this with great energy, despite which the child must have continued for a long time to cling to his stubbornness whenever he was denied anything he wanted; but he no longer rebelled, but, without a word, retired to some quiet corner or to the lavatory, where he bore his anger alone.

Unlike what Alice Miller wrote about little Fritz in The Untouched Key, Janz didn’t suspect that the severe pietistic upbringing might have been abusive.

When Nietzsche was four years old his father died, perhaps of a stroke (it is not clear that the Nietzsche family’s claim that this was due to his falling down the stairs is true). The family moved to Naumburg and Fritz found himself, from then on, as the only male in a household of women: his mother, grandmother, two aunts and younger sister.

The adult women were to teach pious Christian virtues to little Fritz.

Categories
'Hitler' (book by Brendan Simms) Benito Mussolini

Hitler, 34

[Hitler] enthused about Italy, where Mussolini and his fascists seized power in late October 1922 through his iconic ‘March on Rome’. Shortly after, Hitler remarked coyly: ‘one calls us German fascists’, adding that he did not want to go into ‘whether his comparison is true’. He was soon more forthright, demanding ‘the establishment of a national government in Germany on the fascist model’. A year later, he told an interviewer from the Daily Mail that ‘If a German Mussolini is given to Germany, people would fall down on their knees and worship him more than Mussolini has ever been worshipped.’

Hitler now broke with the mainstream nationalist and revisionist consensus, which demanded that Italy surrender German-speaking South Tyrol. He argued that any new ‘national government’ would only be able to establish itself if it secured some major victories. These would be hard to achieve on the economic front, Hitler believed, and so the best bet was the incorporation (Anschluss) of Austria. This would require not only British but Italian approval. Moreover, Germany should align itself more generally with Mussolini’s Italy, ‘which has experienced its national rebirth and has a great future’. For both of these reasons, he condemned the ‘palaver’ about South Tyrol of the other nationalists in the strongest terms, emphasizing that ‘there are no sentiments in politics, only the cool calculation of interest’.

Categories
Der Antichrist (book) Friedrich Nietzsche

Crusade

against the Cross, 1

These days I have been rereading many of my books on Friedrich Nietzsche, some passages I haven’t reread for years, if not decades. I did so because I consider Robert Sheaffer’s article on Der Antichrist which I republished a week ago to be important, vital I would say to grasp the POV of this site.

One of the things I’ve complained about post-1945 National Socialism is the lack of a NS textbook. A few days ago when I resumed reading This Time the World I came across a passage in which George Lincoln Rockwell said that in Iceland he re-read Mein Kampf a dozen times. That’s the only material he had in the island! Rockwell, of course, was unaware of the distinction between exoteric Hitlerism, plainly embodied in Mein Kampf, and esoteric Hitlerism: what the Führer confessed to his inner circle of friends about Christianity.

But Hitler didn’t develop these anti-Christian ideas on his own: they were already circulating in Germany. Interestingly, if one looks at American white nationalism today, one notices that it is very similar to exoteric German NS regarding race realism and the Jewish Question. But the esoteric part of NS, what Richard Weikart exposed in his book, is completely absent on the American racial right, at least on the most popular websites.

As I said in my post yesterday, ‘The West’s Darkest Hour is not a news blog. Rather, it is a “crusade against the cross” in that, unlike white nationalists, I am convinced that understanding the CQ is more important than the JQ to save the Aryan man from his current self-loathing and thus future extinction’. In fact, I have just changed the subtitle of this blog from ‘Feinderkennung’ to ‘Crusade against the Cross’.

For, as I have said elsewhere, the Western man, Christian and atheist alike, fanatically worships the Cross: the former with a Jew hanging on it, and the latter without it—though in their twisted minds they replace the crucified rabbi with the new Jesus: be it the marginalised black man or the marginalised trans person. Whoever is the leper of the age, he is worshipped as the crucified one by contemporary atheists, and my crusade is directed precisely at these Christians and neo-Christian atheists.

Some say that the young Hitler carried a copy of Thus Spake Zarathustra in his knapsack during the First World War. Its author, Nietzsche, hasn’t been understood because it is still a Christian age in the United States, and a neo-Christian age in Europe. If these days I reread what I have read about the German philosopher, it was precisely with the idea of introducing the visitor to this tragic figure. Given that I have voluminous biographies on Nietzsche, I feel like starting a new series by mentioning only the anecdotes that seem relevant to our point of view, culminating with what, unlike the consensus (the Zarathustra), I believe to be his magnum opus: Der Antichrist, completed three months before the notorious philosopher lost his mind.

Axiologically, the Christian Weikart, an American, is our enemy; as is the neo-Christian Tom Holland, an Englishman, even though I have so highly recommended Holland’s book on this site. Anti-NS Holland understood perfectly the implications of what a transvaluation of all Christian values would mean if implemented (e.g., the JP would be solved at once). Sheaffer, another anti-NS, is right to say that Nietzsche’s Der Antichrist is ‘the most devastating and complete philosophical attack on Christian psychology, Christian beliefs and Christian values ever written’.

It is high time to present not these axiological enemies who have served me so well in my little crusade, but the biography of the Röcken-born philosopher that will serve to shed some light on Hitler’s anti-Christianity.

Categories
War!

F-35 shot down?

The West’s Darkest Hour is not a news blog. Rather, it is a ‘crusade against the cross’ in that, unlike white nationalists, I am convinced that understanding the CQ is more important than the JQ to save the Aryan man from his current self-loathing and thus future extinction.

However, when history itself begins to caress the probabilities of our fondest desires, such as the Kalki apocalypse (which if it happened would exterminate quite a few of our enemies), it arguably converges with the message of this site.

Yesterday and today there was a discussion on X (formerly Twitter) between Pepe Escobar and Scott Ritter about an F-35 aircraft presumably carrying a nuclear bomb that the Israelis were planning to explode very high over Iran’s skies to spoil their communications. I don’t want to take sides in that argument. Escobar’s sources might be reliable or not. All I want to say is that should World War III heat up, I would start posting frequent news entries on the subject.

Categories
Savitri Devi

April 20th

To the god-like Individual of our times;
the Man against Time;
the greatest European of all times;
both Sun and Lightning:

ADOLF HITLER,

as a tribute of unfailing love and loyalty, for ever and ever.

—Savitri Devi

Categories
Deranged altruism Liberalism

Normie historian

It shouldn’t be thought that only neo-Nietzscheans like us, or historians like Tom Holland, believe that today’s secular liberalism is Christian-inspired. On 27 February 2012 I started to write some notes on a series still watchable on YouTube, The Western Tradition by the normie historian Eugen Weber. Those notes, which I wrote a dozen years ago in a notebook that I reread after midnight, mention some white nationalist personalities with whom I had not yet distanced myself. Here is my translation to English of those 2012 notes:

 

______ 卐 ______

 

Absolutely fascinating is Eugen Weber’s programme #43 for understanding our century. Although it deals with the 21st century it sheds enormous light, especially what he said almost halfway through the programme: that in 1848 they emancipated the slaves and that the emancipation of women would still take a long time—which means that Weber moves in the liberal framework of the 20th century.

Fascinating, I say, because now that I’ve posted an entry on The West’s Darkest Hour about the debate in The Occidental Observer about the holocaust, it’s becoming increasingly clear that the monocausalists [those who believe that only the Jews have caused the Aryan decline] are wrong.

How clear. Conservative Swede is right. All that evil started in the French Revolution. Hunter Wallace discovered the same thing with his analysis of the United States. Mark Weber, too, in his quotable quote about the American Constitution, saw the ‘rights of man’ as the virus that infected, and in our century exploded in full force, the West.

The infection comes from whites.

The French Revolution is like Christianity 1,600 years ago: cultural suicides.

Pride. Megalomania. Hubris.

Remember that in programme #43 of Eugen Weber’s series, the historian mentions Rousseau and Shelley, who by the way killed their children [cf. Paul Johnson’s The Intellectuals]. He also recalls that Weber also mentioned the novel Ivanhoe where ‘the heroine is a Jewess’ amid the century of the emancipation of the Judas [a derogatory term in Spanish for Jews]. And remember that Weber said that the common man was more influenced by the novel than by Marx’s texts.

How clear, isn’t it?

Romanticism so understood was another suicidal Christianity. What happened in the 20th century was the culmination of that infection (with Jewish help, of course; but, as Wallace says, white society had already gone down that road).

Actually, despite everything I read in The Occidental Observer, I increasingly blame whites for their own misfortune. If Linder were right, Norwegians wouldn’t be so infected with suicidal liberalism [when I wrote that I had in mind that there were very few Jews in that country].

In episode #44 Weber says: ‘And this point of view which combines empathy, charity and guilt (emphasis in his voice) is very much with us today’.

How clear!

Weber refers to the social projects of the 19th century after the hell that Doré and Dostoyevsky saw in London. Therein lies the root of what was to become ‘deranged altruism’. How clear and transparent!

In this episode #44 Weber speaks for the first time about the white race, and says that with their ideologies whites caused the overpopulation of non-whites in the colonies. He even uses the word ‘stupidity’ and mentions the missionaries!

That only the Judas are the usual suspects is pure bullshit. The virus was already in place before that. Besides, it was at the end of the 19th century that the ‘mass culture’ with its fucking sports and empty heads started. Now it is infinitely worse!

At the end of the penultimate programme of his series, Weber spoke well of the contraceptive pill: as the greatest advance for women, even more than women’s suffrage. Neither he nor other liberals saw the demographic consequences: white suicide!

It is clear that all this axiology/memeplex came not only from the Judas but from the me, me, me generation! In the previous programme, by the way, Weber said that after WWII Europe’s self-confidence had collapsed. Remember what Kenneth Clark said in Civilisation: the loss or gain of confidence is pivotal for a civilisation to flourish…

Categories
Der Antichrist (book) Friedrich Nietzsche Richard Wagner

Year 100 P.C.

I read ‘Nietzsche’s Der Antichrist: Looking Back From the Year 100’ in late 1993, in a hard copy issued in the winter of 1988/1989: one of the back copies of Free Inquiry that arrived in the mail when I discovered that organisation of freethinkers.

I met the author, Robert Sheaffer, at the 1994 CSICOP conference. If memory serves, he wore sandals, was dressed casually and had a beard. Last year I exchanged some correspondence with him.

Sheaffer is anything but a Hitlerite. However, the article that I abridge below is perfect for understanding a central part of esoteric Hitlerism. I mean that Uncle Adolf’s anti-Christianity, which wasn’t revealed to the masses of Germans (hence the epithet ‘esoteric’), already had antecedents in Germany.

Sheaffer’s complete article can be read here. Red emphasis is mine:

 

______ 卐 ______

 

Secular humanists have not infrequently criticized the beliefs and practices of the Christian religion, and its harmful effects on civilization and culture. Unfortunately, their voice is seldom heard. The proponents of the Christian world-view vastly outnumber secularists both in number and in activity. While humanists wonder what they they can do to more effectively convey their criticisms of religion, most of them have never read, and indeed have barely even heard of, a book written exactly a century ago containing the most devastating and complete philosophical attack on Christian psychology, Christian beliefs and Christian values ever written: Nietzsche’s Der Antichrist.

1888 was the final productive year of the life of Friedrich Nietzsche, but it was a year of incredible activity. He wrote five books during a six-month period in the latter part of that year. After that, he wrote nothing. Nietzsche’s works of 1888 have not received enough attention, especially given the inclination of many to concentrate primarily on the flamboyant and somewhat confusing Also Spracht Zarathustra, a book of intricate allegories and parables which requires that one already understand the principal elements of Nietzschean thought in order to decipher its hidden relationships and meanings. Zarathustra will be clearer if it is read at the end of a course of study of Nietzsche, not at the beginning.

The first book of 1888 was The Case of Wagner, in which Nietzsche set forth his aesthetic and philosophical objections to the music and the writings of his former close friend Richard Wagner… Next came The Twilight of the Idols (in German, Die Gotzen-dammerung, an obvious parody of Wagner’s Die Gotterdammerung, “The Twilight of the Gods”), in which he criticizes romanticism, Schopenhauer’s pessimism, German culture, Socrates’ acceptance of death as a “healing” of the disease of life, Christianity, and a good many other things. Then, in September of 1888, Nietzsche wrote Der Antichrist.

Unlike Zarathustra, there can be no mistaking the language or the intention of Der Antichrist, a work of exceedingly clear prose and seldom-equalled polemics. Even today, the depth of Nietzsche’s contempt for everything Christianity represents will surprise and shock many people, and not only devout Christians. Unlike other critics of religion, Nietzsche’s attack extends beyond religious theology to Christian-derived concepts that have spread out far beyond their ecclesiastical origins, to the very core of the value-system of Western, Christianized society.

Der Antichrist begins with a warning that “This book belongs to the very few,” perhaps to no one yet living. Nietzsche hints that only those who have already mastered the obscure symbolism of his Zarathustra could appreciate this work. Warnings aside, he begins by sketching the idea of declining vs. ascending life and culture. An animal, a species, or an individual is “depraved” or “decadent” when it loses its instincts for that which sustains its life, and “prefers what is harmful to it.” Life itself presupposes an instinct for growth, for sustinence, for “the will to power”, the striving for some degree of control and mastery of one’s surroundings. Christianity sets itself up in opposition to those instincts, and hence Christianity is an expression of decadence, a negation of the will to life [Antichrist, section 6].

“Pity”, says Nietzsche, is “practical nihilism”, the contagion of suffering. By elevating pity to a value—indeed, the highest value—its depressive effects thwart those instincts which preserve life, establishing the deformed or the sick as the standard of value. [A 7] To Nietzsche, the rejection of pity did not proscribe generosity, magnanimity, or benevolence—indeed, the latter are mandated for “higher” types—; what is rejected is to allow the ill-constituted to define what is good. Nietzsche was not hostile to the sick—Zarathustra bids the sick to “become convalescents”, and expresses sympathetic understanding of their unhappy frame of mind [Z I 3]—but what he opposed was the use of the existence of sickness and other afflications to thereby claim “life is refuted” [Z I 9].

No doubt Nietzsche’s attack on “pity” was triggered in part by his revulsion against Wagner’s blatantly irrational opera Parsifal, in which the formerly irreligious Wagner returned once again to pious Christian themes. In Parsifal, a series of calamities occur because a once-holy knight succumbs to “sins of the flesh,” and it is prophesied that the situation cannot be remedied by any act of self-directed effort, but only by one “through pity made wise, a pure fool.” Nietzsche’s contempt for the limp Christianity in Parsifal and for “the pure fool” knew no bounds. The already-strained bond between the two men, who were once extremely close, was irreparably broken.

Nietzsche explains that the pessimistic philosophy of Arthur Schopenhauer is, like Chrisitanity, decadent. Schopenhauer taught that since it is impossible to satisfy the desires of the will, one must ceaselessly renounce striving for what one wants, and become resigned to unhappiness. In the late 19th century Schopenhauer’s doctrines were extremely popular, especially among the Wagnerians. Wagner’s monumental Tristan and Isolde is an expression of Schopenhauerian nihilism, as the lovers sing of the impossibility of earthly happiness, and of their expected mystical union in the realm of “night” after their death. The opera closes with Isolde’s famous liebestod, or “love-death”, as she sings of a vision of her dead lover gloriously and mystically transfigured in the nether-regions, then dies to join him. Schopenhauer was hostile to life, says Nietzsche, “therefore pity became for him a virtue.” [A 7]

Nietzsche charges that Christianity denigrates the world around us as mere “appearance”, a position grounded in the philosophy of Plato and Kant, and hence invents a “completely fabricated” world of pure spirit. However, “pure spirit is pure lie,” and hence the theologian requires one to see the world falsely in order to remain a member in good standing in the religion. The Christian outlook was, he says, immensely bolstered against the attacks of the Enlightenment by Immanuel Kant, whose philosophy renders reality unknowable. (For Kant a virtue is something harmful to one’s life, a view Nietzsche could never accept. If you want to do something, Kant would say your action cannot possibly be virtuous; any action which contains an element of self-interest is by definition not virtuous.) Nietzsche summarizes, “anti-nature as instinct, German decadence as philosophy—that is Kant.” [A 8-11]

Nietzsche praises the skeptic (or “free spirit”) who rejects the priestly inversion of “true” and “untrue”. He says we skeptics no longer think of human life as having its origins in “spirit” or in “divinity”, but recognize the human race as a natural part of the animal kingdom… [A 12-14].

Returning to the theme of Christian doctrine as misrepresentation, Nietzsche charges that “in Christianity neither morality nor religion come into contact with reality at any point.” The religion deals with imaginary causes (such as God, soul, spirit) and imaginary effects (sin, grace, etc.), and the relationships between imaginary beings (God, souls, angels, etc.). It also has its own imaginary natural science (wholly anthropormorphic and non-naturalistic), an imaginary human psychology (based on repentance, temptation, etc.), as well as an imaginary teleology (apocalypse, the kingdom of God, etc.). Nietzsche concludes that this “entire fictional world has its roots in the hatred of the natural” world, a hatred which reveals its origin. For “who alone has reason to lie himself out of actuality? He who suffers from it” [A 15]. Here is the proof which convinced Nietzsche that Christianity is not only decadent in its origins, but rotten to its very core: no one reasonably satisfied with his own mind and abilities would wish to see the real world replaced with a lie.

Comparing religions, Nietzsche came to the conclusion that in a healthy society, its gods represent the highest ideals, aspirations, and sense of competence of that people. For example, Zeus and Apollo were obviously powerful ideals for Greek society, an image of the mightiest mortals projected into the heavens. Such gods are fully human, and display human strengths and weaknesses alike. The Christian God, however, shows none of the normal human attributes and appetites. It is unthinkable for this God to desire sex, food, or even openly display revengefulness (as did the Greek gods). Such a God is clearly emaciated, sick, castrated, a reflection of the people who invented him. If a god symbolizes a people’s perceived sense of impotence, he will degenerate into being merely “good” (an idealized image of the kind master, as desired by all slaves), void of all genuinely human attributes. The Christian God represents the “divinity of decadence,” the reduction of the divine into a God who is the contradiction of life. Those impotent people who created such a God in their own image do not wish to call themselves “the weak,” so they call themselves “the good.” [A 16-19].

Nietzsche next compares Christianity to Buddhism. Both, he says, are religions of decadence, but Buddhism is a hundred times wiser and more realistic. Buddha does not demand prayer or aesceticism, demanding instead ideas which produce repose or cheerfulness. Buddhism, he says, is most at home in the higher and learned classes, while Christianity represents the revengeful instincts of the subjugated and the oppressed. Buddhism promotes hygiene, while Christianity repudiates hygiene as sensuality. Buddhism is a religion for mature, older cultures, for persons grown kindly and gentle—Europe is not nearly ripe for Buddhism. Christianity, however, tamed uncivilized barbarians, needing to subjugate wild “beasts of prey,” who cannot control their own “will to power.” The way it did so was to make them sick, making them thereby too weak to follow their destructive instincts. Thus Buddhism is a religion suited to the decadence and fatigue of an ancient civilization, while Christianity was useful in taming barbarians, where no civilization had existed at all. [A 20-22].

Nietzsche next emphasises Christianity’s origin in Judaism, and its continuity with Jewish theology. He was fond of pointing out the essential Jewishness of Christianity as a foil to the anti-Semites he so despised, effectively taunting them, “you who hate the Jews so, why did you adopt their religion?”. It was the Jews, he asserts, who first falsified the inner and outer world with a metaphysically complete anti-world, one in which natural causality plays no role. (One might of course object that such a concept considerably predates Old Testament times.) The Jews did this, however, not out of hatred or decadence, but for a good reason: to survive. The Jews’ will for survival is, he asserts, the most powerful “vital energy” in history, and Nietzsche admired those who struggle mightily to survive and prevail. As captives and slaves of more powerful civilizations—the Babylonians and the Egyptians—the Jews shrewdly allied themselves with every “decadence” movement, with everything that weakens a society, not because they were decadent themselves, but in order to weaken their oppressors. Thus, Nietzsche views the Jews as shrewdly inculcating guilt, resentment, and other values hostile to life among their oppressors as a form of ideological germ warfare, taking care not to become fully infected themselves. This technique was ultimately successful in defeating stronger parties—Babylonians, Egyptians, and Romans—by in essence making them “sick,” and hence less powerful. (The Romans, of course, succumbed to the Christian form of Judaism, in this view.) This parallels St. Augustine’s comment, quoting Seneca, that the Jews “have imposed their customs on their conquerors.” [A 23-26; De Civitate Dei VI 11]

“On a soil falsified in this way, where all nature, all natural value, all reality had the profoundest instincts of the ruling class against it, there arose Christianity, a form of mortal hostility to reality as yet unsurpassed.” The revolt led by Jesus was not primarily religious, says Nietzsche, but was instead a secular revolt against the power of the Jewish religious authorities. The very dregs of Jewish society rose up in “revolt against ‘the good and the just’, against ‘the saints of Israel’.” This was the political crime of Jesus, a crime of which he was surely guilty, and for which he was crucified. Nietzsche examines the psychology of Jesus, as is best possible from the Biblical accounts, and detects a profound sense of withdrawl: resist not evil, the kingdom of God is within you, etc. He sees parallels in the psychology of Christ not with some hero, but with Dostoyevsky’s The Idiot. (Dostoyevsky is not mentioned here by name, but we know from other sources that this is the “idiot” Nietzsche had in mind.)

Nietzsche deduces that the earliest Christians sought to retreat into a state of extreme withdrawl from “the world”, undisturbed by reality of any kind. They rejected all strong feelings, favorable or otherwise. Their fear of pain, even in infinitely small amounts, “cannot end otherwise than in a religion of love.” Thus Nietzsche sees early Christianity as promoting an extremely dysfunctional state resembling autism, a defense mechanism for those who cannot deal with reality. Noting Christianity’s claims to deny the world, and its stand in opposition to every active virtue, Nietzsche asks how can any person of dignity and accomplishment not feel ashamed to be called a Christian? [A 27-30; 38]…

By placing the center of life outside of life, in “the beyond”, Nietzsche says we deprive life of any focus or center whatsoever. The invention of the immortal soul automatically levels all rank in society: “‘immortality’ conceded to every Peter and Paul has so far been greatest, the most malignant attempt to assassinate noble humanity”. Thus “little prigs and three-quarter madmen may have the conceit that the laws of nature are constantly broken for their sakes,” thereby obiliterating all distinctions grounded in merit, knowledge or accomplishment. Christianity owes its success to this flattering of the vanity of “all the failures, all the rebellious-minded, all the less favored, the whole scum and refuse of humanity who were thus won over to it.” For Christianity is “a revolt of everything that crawls upon the ground directed against that which is elevated: the gospel of the ‘lowly’ makes low.” Here we clearly see Nietzsche’s repudiation of Christianity’s attitudes as well as its theology: as he pointedly noted in Ecce Homo, “no one hitherto has felt Christian morality beneath him”. All others saw it as an unattainable ideal. [A 43; EH 4 (“Why I Am a Fatality”) 8] Pre-Christian thinkers did not, of course, see poverty as suggestive of virtue, but rather of its absence. One point Nietzsche was unable to either forgive or forget was that the enemies of the early Christians were “the intelligent ones”, persons far more civilized, erudite, and accomplished than themselves, people who Nietzsche felt more fit to rule than the Christians.

Nietzsche sees the Gospels as proof that corruption of Christ’s ideals had already occurred in those early Christian communities. They say “Judge Not!”, then send to Hell anyone who stands in their way. Arrogance poses as modesty. He explains how the Gospel typifies the morality of ressentiment ( a French term Nietzsche used in his German texts), a spirit of vindictiveness and covert revengefulness common among those who are seething with a sense of their own impotence, and hence must hide their desire for vengeance. “Paul was the greatest of all apostles of revenge,” writes Nietzsche [A 44-45]…

At this point, Nietzsche advises the reader to “put on gloves” when reading the New Testament, because one is in proximity to “so much uncleanliness.” It is impossible, he says, to read the New Testament without feeling a partiality for everything it attacks. The Scribes and the Pharisees must have had considerable merit, to have been attacked by the rabble in such a manner. Everything the first Christians hate has value, for theirs is the unthinking hatred of the rabble for everyone who is not a wretched failure like themselves. Nietzsche sees Christianity’s origins in what Marxists would call “class warfare,” and sides with those possessing learning and self-discipline against those having neither. [A 46].

He next turns to a point essential for the understanding of Nietzschean thought: the inevitability of a “warfare” between Christianity and science. Because Christianity is a religion which has no contact with reality at any point, it “must naturally be a mortal enemy of ‘the wisdom of the world,’ that is to say, of science.” Here “science” is not to be understood as merely the physical sciences, but as any rigorous and disciplined field of human knowledge, all of which are potentially threats to Christian dogma. Hence Christianity must calumniate the “disciplining of the intellect” and intellectual freedom, bringing all organized secular knowledge into disrepute; for “Paul understood the need for the lie, for faith.” Nietzsche refers to the Genesis fable of Eve’s temptation, asking whether its significance has really been understood: “God’s mortal terror of science”? The priest perceives only one great danger: the human intellect unfettered. Continuing the metaphor of science as eating from the tree of knowledge:

Science makes godlike—it is all over with priests and gods when man becomes scientific. Moral: science is the forbidden as such—it alone is forbidden. Science is the first sin, the original sin. This alone is morality “Thou shalt not know”—the rest follows.

The priest invents and encourages every kind of suffering and distress so that man may not have the opportunity to become scientific, which requires a considerable degree of free time, health, and an outlook of confident positivism. Thus, the religious authorities work hard to make and keep people feeling sinful, unworthy, and unhappy. [A 47-49]

In previous works, Nietzsche had emphasised the necessity of struggling hard to uncover truth, of preferring an unpleasant truth to an agreeable delusion. [The Gay Science 344; Beyond Good and Evil 39] Consequently, he sees another reason for being suspicious of Christianity in its notion that “faith makes blessed,” that is, creates a state of pleasure in harmony with God. He re-iterates that whether or not a doctrine is comforting tells us nothing about its truth. Nor does the willingness of martyrs to suffer and die for a belief constitute any proof of veracity, suggesting that a visit to a madhouse will suffice to demonstrate the fallaciousness of such arguments. Martyrdoms have, in fact, been a great misfortune throughout history because “they have seduced” us into questionable doctrines. “Blood is the worst witness of truth”. [A 50-51, 53]

Christianity, says Nietzsche, needs sickness as much as Hellenism needed health. (To understand this point, compare a Greek statue of a tall, handsome, naked God with a Christian religious image of an unhygenic, slovenly figure suffering greatly.) One does not “convert” to Christianity, but rather one must be made “sick enough” for it. The Christian movement was, from its beginning, “a collective movement of outcast and refuse elements of every kind,” seeking to come to power through it. “In hoc signo decadence conquered.” Christianity also stands in opposition to intellectual, as well as physical, health. To doubt becomes sin. Nietzsche defines faith as “not wanting to know what is true,” a description which strikes me as stunning, and quite exact. [A 51-52]…

Nietzsche now turns to consider why the lie is told. Once again, Christian teachings are compared to those of another religion, that of Manu, “an incomparably spiritual and superior work.” Unlike the Bible, the Law-Book of Manu is a means for the “noble orders” to keep the mob under control. Here, human love, sensuality, and procreation are treated not with revulsion, but with reverence and respect. After a people acquires a certain experience and success in life, its most “enlightened,” most “reflective and far-sighted class” sets down a law summarizing its formula for success in life, which is represented as a revelation from a deity, for it to be accepted unquestioningly. Such a set of rules is a formula for obtaining “happiness, beauty, benevolence on earth.” This aristocratic group considers “the hard task a privilege… life becomes harder and harder as it approaches the heights—the coldness increases, the responsibility increases.” All ugly manners and pessimism are below such leaders: “indignation is the privilege of the Chandala” (Indian untouchable). What is bad? “Everything that proceeds from weakness, from revengefulness.” [A 57]

Thus Nietzsche holds that the purpose for the lie of “faith” makes a great difference in the effect it will have on society. Do the priests lie in order to preserve (as in the book of Manu, and presumably Greek myth), or to destroy (as in Christianity)? Thus Christians and socialist Anarchists are identical in their instincts: both seek solely to destroy. The Roman civilization was a magnificent edifice for the prosperity and advancement of life, “the most magnificent form of organization under difficult circumstances which has yet been achieved”, which Christianity sought to destroy because life prospered within it. These “holy anarchists” made it a religious duty to “destroy the world”, which actually meant, “destroy the Roman Empire”. They weakened the Empire so much that even “Teutons and other louts” could conquer it. Christianity was the “vampire” of the Roman Empire. These “stealthy vermin,” shrouded in night and fog, crept up and “sucked out” from everyone “the seriousness for true things and any instinct for reality.” Christianity moved truth into “the beyond”, and “with the beyond one kills life.”

Before charging Nietzsche with possibly irresponsible invective, compare the above with Gibbon’s summary of the role of Christianity in The Decline and Fall of the Roman Empire:

The clergy successfully preached the doctrines of patience and pusillanimity; the active virtues of society were discouraged; and the last remains of a military spirit were buried in the cloister: a large portion of public and private wealth was consecrated to the specious demands of charity and devotion; and the soldiers’ pay was lavished on the useless multitudes of both sexes who could only plead the merits of abstinence and chastity.

On the positive side, Gibbon notes that even though Christianity clearly hastened the demise of Rome, it “mollified the ferocious temper of the conquerors”. This would seem to parallel Nietzsche’s view that Christianity seeks to control the uncivilized not by teaching them the self-discipline needed to control their own impulses, but by making them too “sick” to do a great deal of harm. [A 58; Gibbon, Chapter 38 ]

“The whole labor of the Ancient World in vain!”: thus does Nietzsche overstate the magnitude of the calamity. (Our civilization’s heritage from classical antiquity is obviously far from nothing!). Nonetheless, no one who prefers civilization to barbarism can be indifferent to the point here raised. Nietzsche emphasises that the foundations for a scholarly culture, for science, medicine, philosophy, and art, had all been magnificently laid in antiquity, only to be destroyed by the advent of Christianity. Today, he says, we have certainly made great progress, but each of us still retains bad Christian habits and instincts which we must work hard to overcome. Two thousand years ago, we had acquired that clear eye for reality, patience, attention to detail, seriousness in even small matters—and it was not obtained by “drill” or from habit, but flowed naturally from a civilized instinct. All this was lost! And it was not lost to some natural disaster or destroyed by “Teutons and other buffalos” (Nietzsche’s contempt for German nationalism and militarism knew no bounds!) but it was “ruined by cunning, stealthy, invisible, anemic vampires. Not vanquished-merely drained. Hidden vengefulness, petty envy become master.” Everything that was miserable and filled with bad feelings about itself came to the top at once. [A 59]…

The meaning and significance of the Renaissance is considered in this next-to-last section of Der Antichrist. “The Germans have cheated Europe out of the last great cultural harvest which Europe could still have brought home—that of the Renaissance.” Nietzsche views the Renaissance as “the revaluation of Christian values,” that is, the repudiation of life-denying Christian values and their replacement with secular values which emphasise art, culture, learning, and so on. With the Renaissance in Italy, Christianity was being repudiated at its very seat. “Christianity no longer sat on the Papal throne! Life sat there instead!”

Nietzsche envisions the immortal roar of laughter that would have risen up from the gods on Mount Olympus had Cesare Borgia actually succeeded in his ruthless quest to become Pope. (The notorious murderer and poisoner Borgia, the son of Pope Alexander VI, spread his power ruthlessly across Italy. Father and son appointed or poisoned Cardinals as needed to position the son for election as the next Pope. However, the plan went awry when they accidentally tasted some wine that had been “prepared” to rid themselves of a wealthy cardinal! The father died, and the son became gravely ill, and was hence in no position to coerce the selection of his father’s successor.)

Nietzsche laments that this great world-historical event—life returning to Western culture—was ultimately undone by the work of “a German monk,” Martin Luther, who harbored the vengeful instincts of “a failed priest.” Through Luther’s Reformation, and Catholicism’s answer to it, the Counter-Reformation, Christianity was restored. [A 60] One might be tempted to dismiss Nietzsche’s dramatic interpretation of the Renaissance, except that his view meshes with that of Jacob Burckhardt, the single most influential historian of Renaissance civilization who ever lived. Burckhardt’s monumental work, The Civilization of the Renaissance in Italy (1860), has influenced the study of that period as much as Gibbon’s Decline and Fall did that of ancient Rome. Neitzsche and Burckhardt were colleagues at the University of Basle, and friends as well. In the first section of his Civilization, Burchkardt writes that the greatest danger ever faced by the Papacy was its secularization during the Renaissance.

The danger that came from within, from the Popes themselves and their nipoti (relativies, “nepotism”), was set aside for centuries by the German Reformation… The moral salvation of the papacy was due to its mortal enemies… Without the Reformation—if indeed it is possible to think it away—the whole ecclesiastical state would have passed into secular hands long ago.

Pope Julius II, powerfully anti-Borgia, was “the savior of the Papacy,” who put an end to the practice of the buying and selling of Church positions. However, the Counter-Reformation “annihlated the higher spiritual life of the people,” according to Burckhardt. Nietzsche would have said this was because they had become Christian once again.

The final section of Der Antichrist contains “the most terrible charge” against the Christian Church that “any prosecutor has ever uttered… I call Christianity the one great curse, the one great intrinsic depravity, the one great instinct for revenge for which no expedient is sufficiently poisonous, secret, subterranean, petty—I call it the one immortal blemish of mankind.” Nietzsche suggests that instead of calculating time from the “unlucky day” on which this “fatality” arose, time should be measured instead from its last day: “from today.” [A 62].

Needless to say, Nietzsche’s Der Antichrist did not prove to be the dagger in the heart of Christianity he hoped it would. After finishing this work (which was not actually published until 1895), Nietzsche wrote Ecce Homo, a philosophical autobiography, in which we first see signs of the self-aggrandizing delusions which were to characterize his incipient mental collapse. The final major work of 1888 was Nietzsche Contra Wagner, containing more polemics against the “decadence” and anti-Semetism of Wagner’s followers, much of which was taken from his earlier published works. Nietzsche’s philosophical writings end there, in the closing weeks of 1888. No doubt the breakdown which followed was hastened by the frantic pace of work during that period. Living in Turin, Italy, alone as was his habit, he continued to send letters to his family and friends.

Early in January, 1889, Nietzsche collapsed on the street in Turin. Some local people helped him back to his room, and he was soon alone again. On January 6 he sent letters to Burckhardt and to Franz Overbeck, another friend and colleague at the University of Basle, displaying obvious signs of insanity. Burckhardt, quite concerned, consulted Overbeck, who was soon on a train headed for Turin to assist his friend. Overbeck brought Nietzsche back to his mother in Germany. He was placed in an institution for a few months, and was then released to the care of his family, where he lived another eleven years as an invalid. Nietzsche actually died twice: his mind died in 1889, while his body lived on helplessly until 1900…

If Nietzsche’s polemically effective suggestion had been adopted—to begin counting time from the start of Christianity’s presumed demise, the writing of Der Antichrist—then I would now be writing these words in the year 100 P.C., the hundredth year of the post-Christian era. It would obviously be premature to expect such a calendar to gain widespread acceptance today! Yet the failure of Nietzsche’s impossibly high expectations should not cause us to overlook the significance of this monumental work, with its searing insights into the psychology of Christian belief. All those who wish not to renounce life but to affirm it, all who seek to proclaim a triumphant “yes” to human prosperity, knowledge, and happiness, will find in Der Antichrist invaluable insights on how those goals can be achieved—and on what stands on the way of them.
 

Notes:

There are two excellent English translations of Der Antichrist readily available, one by R. J. Hollingdale (Penguin Classics, 1968), the other by Walter Kaufmann (in Kaufmann’s The Portable Nietzsche, Penguin Books, 1978).

Categories
Miscellany

Hitler in English

Yesterday a terrific idea occurred to me: Why not translate all of Hitler’s public speeches with the voice of an English speaker whose native language is English, and upload them to the Internet, adding subtitles so that his message is clear and transparent?

When speaking a couple of days ago about Miguel Serrano we hinted that, in addition to an exoteric Hitlerism, there is an esoteric Hitlerism: the latter, what we try on this site. But normies need exoteric Hitlerism (esoteric Hitlerism was only for the SS, or the few initiates in 21st century NS). And what better than the words of the Führer himself dubbed into English?

If it were possible to do so, I think it would be a great emotional bomb for listeners, who have never heard Uncle Adolf in his own words (only through the filter of malicious Allied propaganda).

But to carry out this idea, a team is required. My native language is neither German nor English. The equipment would require at least one native English speaker with a clear voice, as well as a technician who synchronizes the recording with the image as is done in movies: practically the work of a film studio.

Although it would be laborious and perhaps expensive, the result would be very impressive, and I suppose that a huge number of English speakers would visit that channel to hear Uncle Adolf’s message for the first time in their lives.

Exoteric Hitlerism is for the masses!