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Month: September 2015

Categories
Ancient Greece Ancient Rome Christendom Communism Egalitarianism Emperor Julian Final solution Jesus Miscegenation Philosophy of history St Paul Table talks

Uncle Adolf’s table talk, 37

the-real-hitler

 

21st October 1941, midday
 
Prophetic sense of Julian the Apostate—The Aryan origin of Jesus—Distortion of Christ’s ideas—The Road to Damascus—Roman tolerance—Materialism and the Jewish religion—Christian problem—The mobilisation of the slaves—St. Paul and Karl Marx—Final solution.
 
 

When one thinks of the opinions held concerning Christianity by our best minds a hundred, two hundred years ago, one is ashamed to realise how little we have since evolved. I didn’t know that Julian the Apostate had passed judgment with such clear-sightedness on Christianity and Christians. You should read what he says on the subject.

Originally, Christianity was merely an incarnation of Bohshevism the destroyer. Nevertheless, the Galilean, who later was called the Christ, intended something quite different. He must be regarded as a popular leader who took up His position against Jewry. Galilee was a colony where the Romans had probably installed Gallic legionaries, and it’s certain that Jesus was not a Jew. The Jews, by the way, regarded him as the son of a whore—of a whore and a Roman soldier.

The decisive falsification of Jesus’s doctrine was the work of St. Paul. He gave himself to this work with subtlety and for purposes of personal exploitation. For the Galilean’s object was to liberate his country from Jewish oppression. He set himself against Jewish capitalism, and that’s why the Jews liquidated him.

Paul of Tarsus (his name was Saul, before the road to Damascus) was one of those who persecuted Jesus most savagely. When he learnt that Jesus’s supporters let their throats be cut for His ideas, he realised that, by making intelligent use of the Galilean’s teaching, it would be possible to overthrow this Roman State which the Jews hated. It’s in this context that we must understand the famous “illumination”. Think of it, the Romans were daring to confiscate the most sacred thing the Jews possessed, the gold piled up in their temples! At that time, as now, money was their god.

On the road to Damascus, St. Paul discovered that he could succeed in ruining the Roman State by causing the principle to triumph of the equality of all men before a single God—and by putting beyond the reach of the laws his private notions, which he alleged to be divinely inspired. If, into the bargain, one succeeded in imposing one man as the representative on earth of the only God, that man would possess boundless power.

The ancient world had its gods and served them. But the priests interposed between the gods and men were servants of the State, for the gods protected the City. In short, they were the emanation of a power that the people had created. For that society, the idea of an only god was unthinkable. In this sphere, the Romans were tolerance itself. The idea of a universal god could seem to them only a mild form of madness—for, if three peoples fight one another, each invoking the same god, this means that, at any rate, two of them are praying in vain.

Nobody was more tolerant than the Romans. Every man could pray to the god of his choice, and a place was even reserved in the temples for the unknown god. Moreover, every man prayed as he chose, and had the right to proclaim his preferences.

St. Paul knew how to exploit this state of affairs in order to conduct his struggle against the Roman State. Nothing has changed; the method has remained sound. Under cover of a pretended religious instruction, the priests continue to incite the faithful against the State.

The religious ideas of the Romans are common to all Aryan peoples. The Jew, on the other hand, worshipped and continues to worship, then and now, nothing but the golden calf. The Jewish religion is devoid of all metaphysics and has no foundation but the most repulsive materialism. That’s proved even in the concrete representation they have of the Beyond—which for them is identified with Abraham’s bosom.

It’s since St. Paul’s time that the Jews have manifested themselves as a religious community, for until then they were only a racial community. St. Paul was the first man to take account of the possible advantages of using a religion as a means of propaganda. If the Jew has succeeded in destroying the Roman Empire, that’s because St. Paul transformed a local movement of Aryan opposition to Jewry into a supra-temporal religion, which postulates the equality of all men amongst themselves, and their obedience to an only god. This is what caused the death of the Roman Empire.
 
Raphaels_study_St Paul Athens

Raphael’s studio on Saul predicating in Athens

 
It’s striking to observe that Christian ideas, despite all St. Paul’s efforts, had no success in Athens. The philosophy of the Greeks was so much superior to this poverty-stricken rubbish that the Athenians burst out laughing when they listened to the apostle’s teaching. But in Rome St. Paul found the ground prepared for him. His egalitarian theories had what was needed to win over a mass composed of innumerable uprooted people.

Nevertheless, the Roman slave was not at all what the expression encourages us to imagine to-day. In actual fact, the people concerned were prisoners of war (as we understand the term nowadays), of whom many had been freed and had the possibility of becoming citizens—and it was St. Paul who introduced this degrading overtone into the modern idea of Roman slaves.

Think of the numerous Germanic people whom Rome welcomed. Arminius himself, the first architect of our liberty, wasn’t he a Roman knight, and his brother a dignitary of the State? By reason of these contacts, renewed throughout the centuries, the population of Rome had ended by acquiring a great esteem for the Germanic peoples. It’s clear that there was a preference in Rome for fair-haired women, to such a point that many Roman women dyed their hair. Thus Germanic blood constantly regenerated Roman society.

The Jew, on the other hand, was despised in Rome. Whilst Roman society proved hostile to the new doctrine, Christianity in its pure state stirred the population to revolt. Rome was Bolshevised, and Bolshevism produced exactly the same results in Rome as later in Russia.

It was only later, under the influence of the Germanic spirit, that Christianity gradually lost its openly Bolshevistic character. It became, to a certain degree, tolerable. To-day, when Christianity is tottering, the Jew restores to pride of place Christianity in its Bolshevistic form.

The Jew believed he could renew the experiment. To-day as once before, the object is to destroy nations by vitiating their racial integrity. It’s not by chance that the Jews, in Russia, have systematically deported hundreds of thousands of men, delivering the women, whom the men were compelled to leave behind, to males imported from other regions. They practised on a vast scale the mixture of races.

In the old days, as now—destruction of art and civilisation. The Bolsheviks of their day, what didn’t they destroy in Rome, in Greece and elsewhere? They’ve behaved in the same way amongst us and in Russia.

One must compare the art and civilisation of the Romans—their temples, their houses—with the art and civilisation represented at the same period by the abject rabble of the catacombs.

In the old days, the destruction of the libraries. Isn’t that what happened in Russia? The result: a frightful levelling-down.

Didn’t the world see, carried on right into the Middle Ages, the same old system of martyrs, tortures, faggots? Of old, it was in the name of Christianity. To-day, it’s in the name of Bolshevism. Yesterday, the instigator was Saul: the instigator to-day, Mardochai. Saul has changed into St. Paul, and Mardochai into Karl Marx.

By exterminating this pest, we shall do humanity a service of which our soldiers can have no idea.

Categories
Axiology Deranged altruism Emigration / immigration

The religion of whites

by Jack Frost

franciscan-monk-with-amerind
The primary motivation of whites is their absurd morality, derived from Christian virtues such as charity, love of one’s neighbor, and unlimited self-sacrifice, even unto death (as did Jesus).

_____________

Note of the Editor: Above, a painting by Orozco about a Franciscan monk pitying a conquered Aztec.

Categories
Architecture Berlin Table talks Third Reich

Uncle Adolf’s table talk, 38

the-real-hitler

21st-22nd October 1941, night

SPECIAL GUEST: REICHSFUEHRER SS HIMMLER

The need for decorum—The face of new Berlin—Monuments that will last a thousand years.
 
 
We need an impressive décor, and we ought to create one. More and more we should give our festive occasions a style that will remain in the memory. In England, the traditional forms, which from a distance seem baroque, have retained their full youth. They remain vital because they represent customs that have been observed for a long time and without the slightest interruption.

I regard it as a necessity that our ceremonial should be developed during my lifetime. Otherwise one of my successors, if he has simple tastes, could quote me as his authority. Don’t speak to me of Prussian simplicity! We must remember how Frederick the Great took care of his State’s finances.

Berlin has the monuments of the days of Frederick the Great. Once upon a time it was the sand-pit of the Empire. Nowadays, Berlin is the capital of the Reich. Berlin’s misfortune is that it’s a city of very mixed population; which doesn’t make it ideal for the development of culture. In that respect, our last great monarch was Frederick-William IV. William I had no taste. Bismarck was blind in matters of art. William II had taste, but of the worst description.

What is ugly in Berlin, we shall suppress. Nothing will be too good for the beautification of Berlin. When one enters the Reich Chancellery, one should have the feeling that one is visiting the master of the world. One will arrive there along wide avenues containing the Triumphal Arch, the Pantheon of the Army, the Square of the People—things to take your breath away! It’s only thus that we shall succeed in eclipsing our only rival in the world, Rome. Let it be built on such a scale that St. Peter’s and its Square will seem like toys in comparison!

albert-speer-design

For material, we’ll use granite. The vestiges of the German past, which are found on the plains to the North, are scarcely time-worn. Granite will ensure that our monuments last for ever. In ten thousand years they’ll be still standing, just as they are, unless meanwhile the sea has again covered our plains.

If I try to gauge my work, I must consider, first of all, that I’ve contributed, in a world that had forgotten the notion, to the triumph of the idea of the primacy of race. Secondly, I’ve given German supremacy a solid cultural foundation. In fact, the power we to-day enjoy cannot be justified, in my eyes, except by the establishment and expansion of a mighty culture.

Berlin will one day be the capital of the world.

Categories
American civil war Degenerate art Kali Yuga Philosophy of history

On America

Below, a comment by Trainspotter about a January 2012 article at The Occidental Observer by Matt Parrott. Why this webzine has been deleting all threaded comments of old articles is inexplicable. The cited text is a gem I rescued:

 
 

Excellent essay by Matt.

A particular point made, which I had never thought of before, was the change in Mexican self-perception from the heirs of the great Spanish martial tradition to, well, just being Mexicans. What a let down, and the picture [see it: here] was worth a thousand words!

It is of course debatable as to whether Matt is correct about a future of soft crashes as opposed to a more defined, paradigm shifting moment. My money is on both. Yes, we have examples like Brazil in front of us, but we also have the Soviet Union.

Yet our present system is so complex and unnatural, not to mention vulnerable to systemic shock and disruption, that The Long Emergency (Kunstler’s term) could easily reach a point where things play out rapidly. In other words, where the whimper rapidly becomes a bang. To quote our esteemed former President Bush, “This sucker could go.”

And it will.

The system bleeds legitimacy by the day, and it is hard to see how it can get it back in a meaningful way. It won’t reform itself for the simple reason that it can’t. As the system weakens and decays through inevitable soft crashes, it will become ever more vulnerable to a paradigm shifting crisis that changes everything. Now, whether that change will work out in our favor is another question, but at least there will be opportunity.

In any event, again, the above is debatable.

What I hope will move beyond debate, and the sooner the better, is Matt’s conclusion about where to go from here. We are not going to recover the entire United States, as the United States. It’s simply too late, and like it or not, it’s no longer our country at a fundamental level. In truth, it hasn’t been for a long time, though it has only become materially apparent fairly recently.

This is a vital paradigm shift that we must go through, and if we can make the necessary psychological break in time, it would go a long way toward distinguishing ourselves from the trajectory of ancient India or Brazil.

Just as an aside, go through a quick mental exercise: imagine that, against all odds, we did recover the entire United States. Not just the territory, but the United States as a package. Put aside the fact that there are well over 100 million non-whites here now.

degenerate musicHow much of its history and culture would we have to disown? How much of its music would we have to repudiate? Its films? Its philosophy? Its wars?

It’s rather sobering to think about. Again, this isn’t our country anymore, and hasn’t been for a long time. All one has to do is turn on the TV or walk outside the front door for this to become readily apparent.

As Whites, we are an ancient people. As Americans, we are not. America was a vehicle created, fairly recently in historical terms, to meet the needs of our people and its posterity. Unfortunately that vehicle failed, and we were slaughtering one another, at least in part over black slaves, within a couple of generations of the founding. Then there was Reconstruction. That was bad enough. Moving forward, the record of that vehicle in the twentieth century was nothing short of disastrous for our people, both at home and abroad. In the twenty first century, these long term trends are only accelerating. All told, the vehicle known as America has allowed many whites to become materially well off, but it has been an utter disaster for the long term survival and prosperity of our people.

We were Whites before hopping into this vehicle, and we’ll still be Whites when we hop out. The wonderful things that many older readers may remember, such as close knit neighborhoods and high trust, are more a product of our racial characteristics than anything uniquely “American.” We will have those things under a new flag as well. I have a bit of a recollection of that from my childhood in the seventies. It was fading, but it was still there. Perhaps ironically, only with something new can we have that again.

This is not to say that we can’t take our heroes and icons from American history as appropriate, as that is the story of our people too. But let’s face it, many of the greatest heroes in our history on this continent were men who decided that they didn’t want to be Americans any longer, such as Robert E. Lee and Stonewall Jackson. I’ve heard that when the Confederacy was first established, there was an outcry not to replace the American flag. There is a deep and natural reluctance to make that break. But they got over it, and created flags of their own that speak to many of us even to this day. We’ll have to do the same.

We can take with us what is truly “ours,” while accepting that the vehicle known as America simply no longer belongs to us. In fact, living in that vehicle has become intolerable to us. Orwell wrote something to the effect of a boot pressing on a human neck, forever. We get the same boot, but just to pour salt in our wounds, imagine being forced to watch a black male and white female making out… forever. That’s pretty much what riding in this car called American has come to mean. Oppression combined with low rent degradation… forever.

So let it go. Perhaps one day in the distant future whites will control the entire geographical area of what is today the U.S., but if so it will be in a different political form, and under a different banner. A very different banner.

We need something that is based explicitly upon the protection and perpetuation of our own people, not just abstractions about liberty and equality, or making a buck. That’s not to say that what we come up with won’t offer liberty or the opportunity to make a good living. It can and it should. But if that’s all there is to it, then we’ll end up back in the cesspool again.

Bottom line: we need an ethnostate, a land of our own. A White Republic.

Categories
Christendom Pedagogy Science Table talks

Uncle Adolf’s table talk, 39

the-real-hitler

 

24th October 1941, evening

Religion versus science—Science hits back
—The Church and religious beliefs.
 
 
Religion is in perpetual conflict with the spirit of free research. The Church’s opposition to science was sometimes so violent that it struck off sparks. The Church, with a clear awareness of her interests, has made a strategic retreat, with the result that science has lost some of its aggressiveness.

The present system of teaching in schools permits the following absurdity: at 10 a.m. the pupils attend a lesson in the catechism, at which the creation of the world is presented to them in accordance with the teachings of the Bible; and at 11 a.m. they attend a lesson in natural science, at which they are taught the theory of evolution. Yet the two doctrines are in complete contradiction. As a child, I suffered from this contradiction, and ran my head against a wall. Often I complained to one or another of my teachers against what I had been taught an hour before—and I remember that I drove them to despair.

The Christian religion tries to get out of it by explaining that one must attach a symbolic value to the images of Holy Writ. Any man who made the same claim four hundred years ago would have ended his career at the stake, with an accompaniment of Hosannas.

Whoever sees God only in an oak or in a tabernacle, instead of seeing Him everywhere, is not truly pious. He remains attached to appearances—and when the sky thunders and the lightning strikes, he trembles simply from fear of being struck as a punishment for the sin he’s just committed.

Does the knowledge brought by science make men happy? That I don’t know. But I observe that man can be happy by deluding himself with false knowledge. I grant one must cultivate tolerance.

To seek to deny it is folly. In that case, it’s better to believe something false than not to believe anything at all. Who’s that little Bolshevik professor who claims to triumph over creation? People like that, we’ll break them. Whether we rely on the catechism or on philosophy, we have possibilities in reserve, whilst they, with their purely materialistic conceptions, can only devour one another.

Categories
Autobiography Conservatism Egalitarianism Liberalism Racial studies Roger Devlin

Why I Write

by Roger Devlin


 
I came late to the issues characteristically discussed in The Occidental Quarterly.

I had no interest in politics during my early adult years, a circumstance for which I am now grateful. Like most Americans, I assumed that “politics” meant electoral contests between hardly-distinguishable parties.

In early adulthood I encountered The Gulag Archipelago and gained a proper appreciation of just how high the stakes of politics could be. Initially, I gravitated toward that combination of anti-Communism and status quo Social Democracy known as neo-conservatism. In the academic bubble I then inhabited, such a stance was viewed as radical.

As a college instructor, I was baffled to receive student essays vehemently maintaining the “equality” of black and white, or singing the heroism of Rosa Parks. My classes were in philosophy, and I never mentioned race at all. Clearly, this was the stuff students had been taught to write for their professors before they got to me.

The stridency of their language suggested they were defending an idea under heavy attack. But where was the attack? All I had ever heard anyone say about races is that they were “equal.” If this is all the students wanted to say, what were they getting so worked up about? They wrote as if they were trying to scratch an itch.

I wished to devote my life to learning and scholarship, with no thought of practical application beyond eventually sharing my knowledge with the generation that came after me. Of course, I quickly learned that few of my colleagues shared this elevated, quasi-monastic notion of the scholar’s calling. Some turned out to hold beliefs weirdly similar to the jailors described by Solzhenitsyn; many more did not, but were untroubled by—or afraid of—those who did.

Accordingly, my first practical cause belonged to the realm of academic politics: defending the life of the mind from ideological corruption. I was also fascinated by the sheer power which ideology exercised over many men’s minds, and by how a band of resentful mediocrities armed with little else had infiltrated and virtually subjugated an institution made up of highly intelligent people.

The ideologues talked a great deal about race, of course; but this did not lead me to take any interest in the subject myself. I vaguely hoped that once the imposters had been purged from the academy we could forget about race and get back to learning and teaching.

I devoted several years to investigating the first principles of modern “progressive” thought, publishing a little philosophical primer on the subject (Alexandre Kojève and the Outcome of Modern Thought). But this still did not lead me to the issue of racial differences, which are an empirical rather than philosophical matter. The entire drama of ideological politics can be played out within a homogeneous society, as students of the French Revolution know.

Nevertheless, I have come to the point where I prefer to publish even purely sociological analysis (e.g., “From Salon to Guillotine,” Summer 2008) in an explicitly racial-realist venue such as The Occidental Quarterly.

Here is why. Those traditional conservatives who continue to admonish us against the dangers of “biological determinism” are increasingly condemning themselves to irrelevance. The plea that “race isn’t everything” is valid per se, but not especially germane to the situation in which we find ourselves. For we are not the aggressors in the battle now being fought. And in any battle, it is the aggressors’ prerogative to choose the point of attack: if they come at you by land, you do not have the option of fighting them at sea.

Race is everything to our enemies, and it is the angle from which they have chosen to attack our entire civilization. It is also where they have achieved their greatest victories: you can see this from the way “conservative” groups feel they must parrot the language of the egalitarians just to get a hearing (see: here). Such well-meaning but naive friends of our civilization are in effect consenting to occupy the status of a “kept” opposition.

The more we try to avoid confronting race directly, the more our enemies will press their advantage at precisely this point. Tactically, they are correct to do so. And they will continue until we abandon our defensive posture and turn to attack them on their own chosen ground.

The Occidental Quarterly is blessed with contributors who have made racial differences and ethnic conflict their lives’ study, and I cannot match them in their own fields. But I prefer to throw in my lot with them because they are unambiguously not part of any “kept” opposition. Being a pariah at least keeps one honest.

A turning point for me was reading Glayde Whitney’s “The Biological Reality of Race” in American Renaissance (October 1999). Like everyone else in America, I had been subjected to years of race-talk, but the aim had always been to lead me to “feel” in a predetermined way. Even my students’ papers had been apprentice work in this genre. Whitney, by contrast, was simply setting forth information. Reading him was like being addressed as an adult after years of being talked down to. This by itself was enough to get me to sit up and take notice of what he was saying.

Moreover, he contradicted everything I had ever been told. And he did so while showing that race could be as interesting as any other scientific topic. I had never seen anyone actually diagram the human family tree, showing which groups were most closely related and which most distantly separated. I was particularly struck by the revelation that the deepest evolutionary cleft within the human race was that between black Africans and everyone else.

But even a complete racial science based upon exhaustive knowledge of the human genome would never make a dent in anti-white ideology. This is because ideologies are not scientific theories: they are systems of ideas mobilized by groups of men in their struggle to acquire or maintain power over other men. They are a misuse—a prostitution—of the faculty of human reason, whose proper end is the discovery of the true. Ideological doctrines are true, in the best of cases, only per accidens; more often they are falsehoods publicly maintained through violence and intimidation.

Not being based upon knowledge, the content of ideologies change with the elites and counter-elites which champion them. Past ideological regimes have been governed by Marxists who spoke of class rather than race. Still earlier regimes (and revolutionaries) invoked religious concepts. And, yes, racial science itself has been prostituted in the service of what was essentially a political ideology.

The masters of the West long ago ceased performing even the minimum function required of any governing elite: seeing to the physical survival of the people it rules. Instead, it maintains its power by setting its clients (“designated victims”) against the rest of us. “Antiracism” is the ideology, but what is really going on underneath is the mobilization of envy, covetousness, and the libido dominandi.

Much of the elite itself is white, of course. But this is really no more paradoxical than a company getting rich by staging a “going out of business sale” that never ends. Except, of course, that the “white anti-racism” game will have to end soon.

The regime’s greatest crime, however, lies not in setting its clients against us; it is what it has done to our own young people. Those indoctrinated students whose essays so perplexed me had been formed into instruments of an alien will: pawns in a struggle inimical to their own interests, and whose real nature they could not grasp. They were no less victims for being willing.

Writing for The Occidental Quarterly is essentially a continuation of the work I had always intended to do, adapted to a hostile political situation I have come to understand better. In the most general terms, this work remains: the pursuit of knowledge, teaching, and the fight against the same ideological enemies I encountered in the academy. For a professor-manqué, writing for an independent journal is the equivalent of what home-schooling is for a parent: a quiet revolt against institutions which have lost all claim to allegiance.

TOQ Online, October 1, 2009

Categories
1st World War Catholic Church Christendom Communism Emperor Julian Ethnic cleansing Final solution Justice / revenge Red terror Table talks

Uncle Adolf’s table talk, 40

the-real-hitler

 

25th October 1941, evening

SPECIAL GUESTS: REICHSFUEHRER SS HIMMLER AND SS GENERAL HEYDRIGH

Jews responsible for two world wars—How past civilisations are effaced—Christianity and Bolshevism, aim at destruction—The Catholic Church thrives on sin—Accounts to be settled.
 
 
From the rostrum of the Reichstag I prophesied to Jewry that, in the event of war’s proving inevitable, the Jew would disappear from Europe. That race of criminals has on its conscience the two million dead of the First World War, and now already hundreds of thousands more. Let nobody tell me that all the same we can’t park them in the marshy parts of Russia! Who’s worrying about our troops? It’s not a bad idea, by the way, that public rumour attributes to us a plan to exterminate the Jews. Terror is a salutary thing.

The book that contains the reflections of the Emperor Julian should be circulated in millions. What wonderful intelligence, what discernment, all the wisdom of antiquity! It’s extraordinary.

With what clairvoyance the authors of the eighteenth, and especially those of the past, century criticised Christianity and passed judgment on the evolution of the Churches! People only retain from the past what they want to find there. As seen by the Bolshevik, the history of the Tsars seems like a blood-bath. But what is that, compared with the crimes of Bolshevism?

There exists a history of the world, compiled by Rotteck, a liberal of the ‘forties, in which facts are considered from the point of view of the period; antiquity is resolutely neglected. We, too, shall re-write history, from the racial point of view. Starting with isolated examples, we shall proceed to a complete revision.

It will be a question, not only of studying the sources, but of giving facts a logical link. There are certain facts that can’t be satisfactorily explained by the usual methods. So we must take another attitude as our point of departure. As long as students of biology believed in spontaneous generation, it was impossible to explain the presence of microbes.

* * *

What a certificate of mental poverty it was for Christianity that it destroyed the libraries of the ancient world! Graeco-Roman thought was made to seem like the teachings of the Devil. Christianity set itself systematically to destroy ancient culture. What came to us was passed down by chance, or else it was a product of Roman liberal writers. Perhaps we are entirely ignorant of humanity’s most precious spiritual treasures.

Who can know what was there? The Papacy was faithful to these tactics even during recorded history. How did people behave, during the age of the great explorations, towards the spiritual riches of Central America? In our parts of the world, the Jews would have immediately eliminated Schopenhauer, Nietzsche and Kant.

If the Bolsheviks had dominion over us for two hundred years, what works of our past would be handed on to posterity? Our great men would fall into oblivion, or else they’d be presented to future generations as criminals and bandits.

Methods of persuasion of a moral order are not an effective weapon against those who despise the truth—when we have to do with priests, for example, of a Church who know that everything about it is based on lies, and who live by it. They think me a spoil-sport when I rise up in their midst; indeed, I am going to spoil their little games.

Categories
Abortion Homosexuality Marriage Roger Devlin Sex Women

On sexual lib

socalled liberation

Never forget the sexual side of the destruction of the white race. Below, “Sexual Liberation & Racial Suicide,” a Roger Devlin address given at The Occidental Quarterly Editor’s Dinner on October 30, 2008 in Atlanta, Georgia.



What is “sexual liberation”? It is usually spoken of by way of contrast with the constraints of marriage and family life. It would seem to be a condition under which people have more choice than under the traditional system of monogamy. Hugh Hefner’s “Playboy philosophy” seemed to offer men more choices than just sleeping with the same woman every night for fifty years. Feminism promised women it would liberate them from “domestic drudgery” and turn marriage and motherhood into just one among many lifestyle choices.

On the other hand, there was always an element of free choice even regarding marriage: one may choose whether, and to a certain extent whom, one will marry. Indeed, marriage is perhaps the most important example of a momentous life choice. But on the traditional view you cannot make your choice and still have it. Once one takes the vow and enters into the covenant, ipso facto one no longer has a choice. In other words, marriage is a one-way nonrefundable ticket. Your wife is your choice even if she eventually displeases you in certain ways, as all mortal wives necessarily must. Keeping your choice of mate open forever is called “celibacy.”

Ultimately, the ideal of sexual liberation rests upon a philosophical confusion which I call the absolutizing of choice. The illusion is that society could somehow be ordered to allow us to choose without thereby diminishing our future options. Birth control, abortion, the destigmatizing of fornication and homosexuality, arbitrary and unilateral divorce—all these have been pitched to us as ways of expanding our choices.

Now, I am in favor of giving people all the choice they can stand. But I would like to be careful about what this means: analysis will reveal that the term “choice” has distinct and partly contradictory senses which may not be equally applicable in all contexts. In other words, choice is not a single thing which can be expanded indefinitely at no cost; the appearance of greater choice in one area can be shown to entail reducing one’s possibilities in another.

One perfectly legitimate sense of choosing is doing as one desires. When we are asked to choose a flavor of ice cream, e.g., all that is meant is deciding which flavor would be the most pleasing to us at the moment. That is because the alternative of chocolate or strawberry involves no deep, long-term consequences. But not all choices can be like this.

Consider, for example, a young man’s choice of vocation. One of the charms of youth is that it is a time when possibility overshadows actuality. One might become a brain surgeon, or a mountain climber, or a poet, or a statesman, or a monk. It is natural and good for boys to dream about all the various things they might become, but such daydreams can breed a dangerous illusion: that, where anything is still possible, everything will be possible. This is only true in the case of trivial and inconsequential matters. It is possible to sample all of Baskin-Robbins’ thirty-one flavors on thirty-one successive days. But it is not possible to become a brain-surgeon and a mountain climber and a poet and a statesman and a monk. A man who tries to do so will only fail in all his endeavors.

The reason for this, of course, is that important enterprises demand large amounts of time and dedication, but the men who undertake them are mortal. For every possibility we realize, there will be a hundred we must leave forever unrealized; for every path we choose to take, there will be a hundred we must forever renounce. The need for choice in this sense is what gives human life much of its seriousness. Those who drift from one thing to another, unable to make up their minds or finish anything they have begun, reveal thereby that they do not grasp an essential truth about the human condition. They are like children who do not wish to grow up.

Now, sexual choices, especially for women, are analogous to a man’s in regard to his calling. Inherently, they cannot be made as easy and reversible as choosing flavors of ice cream.

But this is what sexual liberation attempts to do. The underlying motive seems to be precisely a fear of difficult choices and a desire to eliminate the need for them. For example, a woman does not have to think about a man’s qualifications to be a father to her children if a pill or a routine medical procedure can remove that possibility. There is no reason to consider carefully the alternative between career and marriage if motherhood can be safely postponed until the age of forty (as large numbers of women now apparently believe). What we have here is not a clear gain in the amount of choice, but a shift from one sense of the word to another—from serious, reflective commitment to merely doing as one desires at any given time. Like the dilettante who dabbles in five professions without finally pursuing any, the liberated woman and the playboy want to keep all their options open forever: they want eternal youth.

The attempt to realize a utopia of limitless choice in the real world has certain predictable consequences: notably, it makes the experience of love one of repeated failure. Those who reject both committed marriage and committed celibacy drift into and out of a series of what are called “relationships,” either abandoning or being abandoned. The lesson inevitably taught by such experiences is that love does not last, that people are not reliable, that in the end one has only oneself to fall back on, that prudence dictates always looking out for number one. And this in turn destroys the generosity, loyalty, and trust which are indispensable for family life and the perpetuation of our kind.

Most of those who have obeyed the new commandment to follow all of their hearts’ desire do not appear to me to be reveling in a garden of earthly delights. Instead I am reminded of the sad characters from the pages of Chekhov: sleepwalking through life, forever hoping that tomorrow things will somehow be changed for the better as they blindly allow opportunities for lasting happiness to slip through their fingers. But this is merely the natural outcome of conceiving of a human life as a series of revocable and inconsequential choices. We are, indeed, protected from certain risks, but have correspondingly little to gain; we have fewer worries but no great aspirations. The price we pay for eliminating the dangers of intimacy is the elimination of its seriousness.

In place of family formation, we find a “dating scene” without any clear goal, in which men and women are both consumed with the effort to get the other party to close options while keeping their own open. There is a hectic and never-ending jockeying for position: fighting off the competition while keeping an eye out for a better deal elsewhere. The latest “singles” fad, I am told, is something called speed dating, where men and women interact for three minutes, then go on to someone else at the sound of a bell.

Sex belongs to early adulthood: one transient phase of human life. It is futile to attempt to abstract it from its natural and limited place in the life-cycle and make it an end in itself. Sustainable civilization requires that more important long term desires like procreation be given preference over short term wishes which conflict with them, such as the impulse to fornicate.

The purpose of marriage is not to place shackles upon people or reduce their options, but to enable them to achieve something which most are simply too weak to achieve without the aid of a social institution. Certain valuable things require time to ripen, and you cannot discover them unless you are faithful to your task and patient. Marriage is what tells people to stick to it long enough to find out what happens. Struggling with such difficulties—and even periods of outright discouragement—is part of what allows the desires of men and women to mature and come into focus. Older couples who have successfully raised children together, and are rewarded by seeing them marry and produce children of their own, are unlikely to view their honeymoon as the most important event of their marriage.

People cannot know what they want when they are young. A young man may imagine happiness to consist in living on Calypso’s Island, giving himself over to sexual pleasure without ever incurring family obligations; but all serious men eventually find such a life unsatisfying. The term “playboy” was originally derogatory, implying that the male who makes pursuing women his highest end is not to be taken seriously. The type of man who thinks he’s hot stuff because he’s able to have one night stands will never raise sons capable of carrying on the fight for our embattled civilization.

Confusion about one’s desires is probably greater in young women, however. For this reason, it is misleading to speak of women “wanting marriage.” A young woman leafing through the pages of Modern Bride does not yet know what marriage is; all she wants is to have her wedding day and live happily ever after. She may well not have the slightest notion of the duties she will be taking on.

Parenthood is what really forces young men and women to grow up. Young men whose idea of the good life was getting drunk, getting laid, and passing out suddenly start focusing on career planning and building capital. They find it bracing to have a genuinely important task to perform, and are perhaps surprised to find themselves equal to it.

But without the understanding that marriage is an inherently irreversible covenant, both men and women succumb to the illusion that divorce will solve the “problem” of dissatisfaction in marriage. They behave like the farmer who clears, plows, and plants a field only to throw up his hands on the first really hot and sweaty day of work, exclaiming: “Farming is no fun! I’m going to do something else!” And like that farmer, they have no one to blame but themselves when they fail to harvest any crops.

Understanding the marriage bond as an irreversible covenant similarly influences the way economic activity and property are understood. Rather than being a series of short-term responses to circumstance, labor and investment become an aspect of family life transcending the natural life span of any individual. From a mere means to consumption, wealth becomes a family inheritance. In Burke’s fine words: “The power of perpetuating our property in our families is one of the most valuable and interesting circumstances belonging to it, and that which tends most to the perpetuation of society itself.” By contrast, the characteristically modern view of property finds its clearest expression in the title of a bestselling 1998 financial planning guide: Die Broke. This amounts to a scorched earth policy for our own civilization. Perhaps someday the author will favor us with a sequel entitled Die Alone or Die Childless.

But not everyone is equally receptive to this kind of message. Women in parts of West Africa are averaging over eight children apiece. The revolt against marriage and childrearing is an overwhelmingly white phenomenon. It is primarily in white countries that the birthrate has fallen below replacement level. It would behoove racially conscious whites, therefore, not to ignore the sexual side of the revolt against our civilization, nor shortsightedly to limit our attention to the single issue of miscegenation. The homosexual bathhouse view of sex as merely a means to personal pleasure attacks our race from within and at its source. As much as with inimical races and racial ideologies, our survival will depend upon our ability to organize effective resistance.

When we look around at all the forces arrayed against our race, it can be daunting. How can we fight them all? Are circumstances right? Would we be ready even if they were? And what to do in the meantime?

The situation becomes a lot less daunting when we realize that the first battle, and the first victory, must take place within ourselves.

Categories
Table talks

Uncle Adolf’s table talk, 41

the-real-hitler 
26th-27th October 1941, evening
 
Exploitation of the Eastern Territories—A British volte-face—Roosevelt’s imposture— Advantage to be gained from European hegemony—A Europe with four hundred million Nordish inhabitants.

National independence, and independence on the political level, depend as much on autarky as on military power. The essential thing for us is not to repeat the mistake of hurling ourselves into foreign markets. The importations of our merchant marine can be limited to three or four million tons. It is enough for us to receive coffee and tea from the African continent. We have everything else here in Europe.

Germany was once one of the great exporters of wool. When Australian wool conquered the markets, our “national” economy suddenly switched over and began importing. I wish to-day we had thirty million sheep.

Nobody will ever snatch the East from us! We have a quasi-monopoly of potash. We shall soon supply the wheat for all Europe, the coal, the steel, the wood.

To exploit the Ukraine properly—that new Indian Empire—I need only peace in the West. The frontier police will be enough to ensure us the quiet conditions necessary for the exploitation of the conquered territories. I attach no importance to a formal, juridical end to the war on the Eastern Front.

If the English are clever, they will seize the psychological moment to make an about-turn—and they will march on our side. By getting out of the war now, the English would succeed in putting their principal competitor—the United States—out of the game for thirty years. Roosevelt would be shown up as an impostor, the country would be enormously in debt—by reason of its manufacture of war-materials, which would become pointless—and unemployment would rise to gigantic proportions.

For me, the object is to exploit the advantages of continental hegemony. It is ridiculous to think of a world policy as long as one does not control the Continent. The Spaniards, the Dutch, the French and ourselves have learnt that by experience.

When we are masters of Europe, we have a dominant position in the world. A hundred and thirty million people in the Reich, ninety in the Ukraine. Add to these the other States of the New Europe, and we’ll be four hundred millions, compared with the hundred and thirty million Americans.

If the British Empire collapsed to-day, it would be thanks to our arms, but we’d get no benefit, for we wouldn’t be the heirs. Russia would take India, Japan would take Eastern Asia, the United States would take Canada. I couldn’t even prevent the Americans from gaining a firm hold in Africa.

In the case of England’s being sunk, I would have no profit— but the obligation to fight her successors. A day might come when I could take a share of this bankruptcy, but on condition of its being postponed.

At present, England no longer interests me. I am interested only in what’s behind her.

We need have no fears for our own future. I shall leave behind me not only the most powerful army, but also a Party that will be the most voracious animal in world history.

Categories
Judaism Kevin MacDonald Science

1st book

Most white nationalists believe it’s enough to read Kevin MacDonald’s third book of his trilogy on Jewry. But the first book presents the roots of Judaism in a way that the secondary branches can later be grasped. I won’t add excerpts of MacDonald’s A People That Shall Dwell Alone, only a paragraph:

This project attempts to develop an understanding of Judaism based on modern social and biological sciences. It is, broadly speaking, a successor to the late-19th-century effort to develop a Wissenschaft des Judentums—a scientific understanding of Judaism. The fundamental paradigm derives from evolutionary biology, but there will also be a major role for the theory and data derived from several years of psychology, including especially the social psychology of group behavior.

See the prologue of the third book: here. Written when MacDonald finished his trilogy, it’s the best introduction to his whole trilogy that I know.