Month: July 2019

Darkening Age, 25

Bosch, The Last Judgement
(detail) 1500-05

Editor’s note: Regarding the view of Robert Morgan in the previous post, I disagree in the sense that it is unclear what would have happened to technology if the Third Reich had emerged triumphant. As the bad guys won the war, the use of technology in the West is self-destructing for the fair race.

It is true what Arthur Kemp says: that the use of non-whites after the Aryan conquests has been the primary cause of the decline of empires, due to the eventual miscegenation. But we live in a time when whites have become passionately ethno-suicidal, and that can only be explained by the texts linked in the sticky post. The history of Christianity, one of the two DNA axes of Aryan suicide according to the POV of this site, should be analysed with the same eagerness as white nationalists analyse the Jewish question.

When I talk to the white people, say, with whom I have spoken in England, I see an injured self-image to the degree that it evokes the mass psychosis, in a sector of the population, right after the triumph of Constantine. I refer to the Christian hermits and ascetics whose movement would eventually evolve into monastic orders. The mass psychosis, so well depicted by Hieronymus Bosch, had to do with the introduction of a fear that did not exist in the Greco-Roman world. I refer to the fear of eternal torment: something that, occasionally, persists even on the internet sites of southern nationalists in the US.

To understand what is happening to the white man it is necessary to realise that Kevin MacDonald and his followers fail to diagnose the origin of this tremendous collective guilt. Jews only thrive because of it. That’s why it is essential to tell what really happened to the Aryan psyche after the crushing triumph of Constantine. In chapter 14 of The Darkening Age: The Christian Destruction of the Classical World, Catherine Nixey wrote:

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If you had travelled to the great cities in the eastern empire, to Alexandria and to Antioch, in the fourth and fifth centuries, then long before you came to a city itself you would have seen them. At dawn, they emerged from caves in the hills and holes in the ground, their dark robes flapping; their faces gaunt and pale from hunger, their eyes hollow from lack of sleep. As the cocks began to crow, while the city beyond was still slumbering, they gathered in the monasteries and hills beyond and, ‘forming themselves into a holy choir, they stand, and lifting up their hands all at once sing the sacred hymns’. An impressive sight – and an eerie one, their filthy, emaciated figures a living rebuke to the opulence and bustle of urban life below: a new, and newly strange, power in the world.

This was the great age of the monk. Ever since Antony had set out to the desert to do battle with demons, men had flocked after him in imitation. These men were the ideal Christians; the perfect renouncers of all those sinful pleasures of the flesh. And their way of life was thriving: so many had gone out since Antony that the desert was described as a city. And what a strange city this was. You wouldn’t find bathhouses and banquets and theatres here. The habits of these men were infamously ascetic. In Syria, St Simeon Stylites (‘of the pillar’) stood on a stone column for decades, until his feet burst open from the continual pressure. Other monks lived in caves, or holes, or hollows or shacks. In the eighteenth century, a traveller to Egypt had looked up into the cliffs above the Nile and seen thousands of cells in the rock above. It was in these burrows, he realized, that monks had lived out lives of unimaginable austerity, surviving on almost no food and only able to drink by letting down buckets on ropes to draw water from the river when it was in flood.

What was a monk at this time? In the fourth and fifth centuries, the now-ancient tradition of monasticism was only in its infancy and its ways were still being formed. In this odd and as yet uncodified existence, monks turned to the wisdom of their famous predecessors to know how to live. Collections of monkish sayings proliferated. Self-help guides of a sort – but a world away from Ovid. What is a monk? ‘He is a monk,’ wrote one, ‘who does violence to himself in everything.’ A monk was toil, said another. All toil. How should a monk live? ‘Eat straw, wear straw, sleep on straw,’ advised another revered saying. ‘Despise everything.’ Athletes of austerity, these men mortified their flesh in a hundred ways on a thousand days. One monk, it was said, had stood upright in thorn bushes for a fortnight. Another lived with a stone in his mouth for three years, to teach himself to be silent. Some, nostalgic for the tortures of past persecutions, draped themselves in chains and clanked round in them for years…

It is hardly surprising, therefore, that many of the empire’s urban, urbane men found this new breed of men who shunned the civilized life baffling to the point of repellent. To the Greek orator Libanius, monks were madmen, ‘that crew who pack themselves tight into the caves’ and who then ‘claim to converse with the creator of the universe in the mountains’. Their fasts were fiction, he said. These men weren’t starving themselves: they didn’t not eat; they just didn’t grow or buy their own food. When no one was looking, he said, they scuttled into the temples of the loathed pagans, stole those sinful sacrifices and ate them instead. Far from being ascetics they were ‘models of sobriety, only as far as their dress is concerned’. Their vicious and thuggish attacks on the temples weren’t done out of piety, said Libanius. They committed them out of pure greed…

The modern mind would tend towards a more clinical (albeit anachronistic) conclusion: many of these men must have been profoundly depressed.

Starvation was one of the most popular of monkish mortifications – no special equipment was required – but it was also one of the hardest to bear. One monk fasted all day then ate only two hard biscuits. Another lived from the age of twenty-seven to thirty on just roots and wild herbs, then for the next four years on half a pound of barley bread a day and some herbs. Eventually he felt his eyes going dim while his skin became ‘as rough as a pumice stone’. He added a little oil to his diet, then went on as before until he was sixty, to the awe and admiration of his fellow monks. There had been asceticism before – but this went further. Others, like ruminants, lived on all fours, browsing for their food like animals. In some ways hunger helped: a famished monk would be less beset by the demons of fornication or anger than one with a full belly. ‘A needy body,’ as one put it, ‘is a tame horse.’ But thoughts of food became an obsession with these men. In their reading of the Fall, the apple that Eve gives to Adam is not seen as a symbolic representation of sex; it is seen as nothing more, or less, than an apple. Maslow’s hierarchy of needs made monkish flesh.

The monks tormented themselves by what they put on their bodies as much as what they put in them. Some chose to dress in woven palm fronds instead of any softer fabric. To wear the usual coarse monkish habit was regarded, in this extreme world, as being ‘foppishly dressed’. Others, under the desert sun, tortured their skin with abrasive hair shirts. Another dressed in an extraordinary leather costume (that would in a later era have different connotations) that left only his mouth and nose exposed. To be pleasing to the Lord, a monk’s clothes must, it was said, be an offence against aestheticism: a habit should be tatty rather than smart, old rather than new, mended and re-mended and mended again. Anything less was vanity. A monk’s clothes should be such that, if he threw his habit out of his cell for three days, no one would steal it. The monks’ self-sacrifice was unquestionable; their smell must have been unspeakable.

If this sounds like a life lived on the edge of sanity, it was. In the searing heat of the desert day, reality shimmered, flickered and thinned. One monk saw a dragon in a lake; another slew a basilisk. Another saw the Devil himself sitting at his window. Demons appeared then vanished like smoke; meditating monks turned into flames. Watch one monk as he prayed and you would see his fingers turn into lamps of fire. Pray well and you might yourself become all flame. Demons teemed around monks like flies around food. One monk was beset by visions of rotting corpses, bursting open as they decayed. Alone for weeks, months on end in their cells, with nothing more than ageing hard bread to eat and an oil lamp to look at, monks were plagued by more tempting visions of sex, and food, and youth. Some monks lost their minds – if they had ever been in full possession of them. When Apollo of Scetis, a shepherd who later became a monk, spotted a pregnant woman in a field, he said to himself: ‘I should like to see how the child lies in her womb.’ He ripped the woman open and saw the foetus. The child and the mother died.

The reasons for these peculiar practices are hard to fathom. One theory is that Christian domination of the empire had brought many gains; but one of its great losses was that it had become considerably harder to be made a martyr by unsympathetic Roman governors. Deprived of the chance to die in one terrible, glorious, sin-erasing show, these men instead martyred themselves slowly, agonizingly, tormenting their flesh a little more every hour, thwarting their desires a little more every year. These practices would become known as ‘white martyrdom’. The monks died daily in the hope that, one day, after they died, they might live. ‘Remember the day of your death,’ advised one monk. ‘Remember also what happens in hell and think about the state of the souls down there, their painful silence, their most bitter groanings, their fear, their strife, their waiting…’ A terrible enough plight, but the monk had not finished yet; he concluded his cheering list with: ‘the punishments, the eternal fire, worms that rest not, the darkness, gnashing of teeth, fear and supplications…’

Carpe diem, Horace had said. Eat, drink and be merry, for tomorrow you will be dead for eternity. The monks offered an alternative to this view: die today and you might live for eternity. This was a life lived in terror of its end. ‘Always keep your death in mind,’ was a common piece of advice: do not forget the eternal judgement. When one brother started to laugh during a meal, he was immediately reproached by a fellow monk: ‘What does this brother have in his heart, that he should laugh, when he ought to weep?’ How should one live well in this new and austere world? By constantly accusing yourself, said another monk, by ‘constantly reproaching myself to myself.’ Sit in your cell all day, advised another, weeping for your sins.

A hint of desert isolationism started to find its way into pious city life, too. In John Chrysostom’s writings, contact with women of all kinds was something to be feared and, if possible, avoided altogether. ‘If we meet a woman in the market-place,’ Chrysostom told his congregation, herding his listeners into complicity with that first-person plural, then we are ‘disturbed’. Desire was dangerously easy to inflame. Women who inflamed it were not to be relished as Ovid had relished them, but eschewed, scorned and denigrated in writings that made it abundantly clear that the fault of the man’s desire lay with them. In this atmosphere a group of fashionable women with their low-cut necklines were not praised as beauties but excoriated as a ‘parade of whores’.

Eventually, clerical disapproval was reinforced by law. Pagan festivals, with their exuberant merriment and dancing, were banned… If anyone declared themselves an official in charge of pagan festivals then, the law said, they would be executed. John Chrysostom jubilantly observed their decline. ‘The tradition of the forefathers has been destroyed, the deep rooted custom has been torn out, the tyranny of joy [and] the accursed festivals have been obliterated just like smoke.’

Tags Transvaluation of all values

Christian art Technology

Morgan on the JQ

Jacob Cornelisz van Oostsanen, an important artist working in Amsterdam at a time when it was a flourishing town, has made all the protagonists of the Passion go up to Mount Calvary: the ‘Veronica’, the ‘Magdalene’, Mary and the disciples—all whites!—while blond angels collect the drops of Jesus’ blood. It is striking that a few centuries ago the European mentality imagined the ancient Jews that way, especially because in Amsterdam they really knew how Jews looked like.

Below, yesterday’s comment by Robert Morgan about the Jewish question and technology. I do recommend visitors to watch the recent miniseries Chernobyl, of only five episodes, to see why Man is not ready for the Promethean fire.

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In my view, whites have been primarily victims not of the Jews, or any other group, but of their own collective technological ingenuity. Jews are a problem, but in the final analysis, they only have as much power as whites allow them to have. Christian morality is also a problem, but here again we are dealing with something that is within white control. It too only has the power whites give it. On the other hand, I see technological development as inherently hostile to race preservation, and touch on it here, in a comment on another thread.

I think if the technological system survives, the white race is doomed. The system has great resilience, but if it crashes or is made to crash, there is hope. However, in order to be effective at saving the white race, any crash would have to be worldwide and permanent, or the parts of the system that were still functioning would simply regenerate, re-establish control, and the problem would continue.

Fair Race’s Darkest Hour (book) Racial right

Holy wrath, 12

These is my take about my most recent translation of an essay by Evropa Soberana:

Quoting Hitler, as I did in my previous post, is something that white nationalists rarely do in their main webzines. The very term ‘white nationalism’ (WN) was coined in the 1990s by an American racialist in order to distance the American movement from National Socialist fads in the US. Some of them have been talking about ‘WN 101’, ‘WN 102’ and recently ‘WN 103’—always concerned about ‘optics’ and distancing themselves farther and farther from the spirit of the Germans and the ancient Scandinavians. The result? This is Robert Morgan’s latest comment on Unz Review:

It would be difficult to overstate the idiocy of this. Trying to organize whites politically along explicitly racial lines has failed in America for over a century and a half now, from the first Klan in the 1860s, to its revival in the early decades of the 1900s, through Rockwell and Pierce, and lately with the morons who actually thought voting for Trump was going to change things. All this time, the only gradual shifts have been in an ever more leftist, anti-racist direction, which is now ripening into a virulent anti-whitism. As I see it, the gradualist approach that sees white racial survival as the probable result of a long-term educational project is favored by only three types:

1. Those who, like Taylor, make their living from it.

2. People too stupid to have studied history and learn from it.

3. Losers, who advocate a losing strategy precisely because they want to keep losing.

In any case, there’s no reason to expect that something that has such a long track record of failure is ever going to succeed.

Since only a total awakening of the spirit of ancient Scandinavians can save what is left of the Aryan, I’ve now run a grammar engine on ‘Holy Wrath’ and reread it for the 2020 edition of The Fair Race’s Darkest Hour. You can save in your hard disk this reviewed edition (click: here).

Real men Vikings

Holy wrath, 11

by Evropa Soberana

Germanism and the advent of Ragnarök

According to the concept of the ancient German pagans, the final storm, at the apex of the Ragnarök, will be a hunt against the forces of evil. Odin, brandishing his spear and riding his eight-legged horse, will descend on Earth. Thor, wielding his war hammer and mounted on his chariot pulled by goats, will appear in the sky roaring furious and surrounded by lightning, causing an overwhelming roar. The Wildes Heer (furious horde), the Oskorei (army of thunder), the army of the fallen, will overwhelm the enemies of the gods, making the ground rumble with the hooves of their horses and the air with their battle cries.

The shadowy Valkyries will ride serenely, paying attention to the development of the battles to choose the new fallen. The crows of Odin, their wolves and all kinds of supernatural beings, will proliferate in the thick of the sorcerous storm, shaking the forces of materialistic slavery, agonisingly shaking the souls of the enemies of the gods, and ominously collapsing the walls that separate the Earth from the Hereafter.

All that was a metaphorical, symbolic and poetic explanation of the end of an era, when heaven finally becomes enraged and falls on Earth, and the apocalyptic combat of the superior against the inferior, the good against evil, is freed.

Perhaps one day, the forgetful apostles of financial civilisation and usury will once again know with horror the thirst for battle of European man, the foaming and anguished rage of the inspired warrior, the instinct of the worker, the conqueror, the pioneer, the explorer, the artist, the soldier, the lord and the destroyer that Europe carries in itself, and whose last example was perhaps, in distant days, the Scandinavian berserker.

Below, a passage from Heinrich Heine in Heine’s prose writings (Walter Scott, London, 1887):

Christianity—and this is its fairest service—has to a certain degree moderated that brutal lust of battle, such as we find it among the ancient Germanic races, who fought, not to destroy, not yet to conquer, but merely from a fierce, demoniac love of battle itself; but it could not altogether eradicate it.

And when once that restraining talisman, the cross, is broken, then the smouldering ferocity of those ancient warriors will again blaze up; then will again be heard the deadly clang of that frantic Berserkir wrath, of which the Norse poets say and sing so much. The talisman is rotten with decay, and the day will surely come when it will crumble and fall. Then the ancient stone gods will arise from out the ashes of dismantled ruins, and rub the dust of a thousand years from their eyes; and finally Thor, with his colossal hammer, will leap up, and with it shatter into fragments the Gothic Cathedrals.

And when ye hear the rumbling and the crumbling, take heed, ye neighbours of France, and meddle not with what we do in Germany. It might bring harm on you. Take heed not to kindle the fire; take heed not to quench it. Ye might easily burn your fingers in the flame.

Smile not at my advice as the counsel of a visionary warning you against Kantians, Fichteans, and natural philosophers. Scoff not at the dreamer who expects in the material world a revolution similar to that which has already taken place in the domains of thought. The thought goes before the deed, as the lightning precedes the thunder.

German thunder is certainly German, and is rather awkward, and it comes rolling along tardily; but come it surely will, and when ye once hear a crash the like of which in the world’s history was never heard before, then know that the German thunderbolt has reached its mark.

At this crash the eagles will fall dead in mid air, and the lions in Afric’s most distant deserts will cower and sneak into their royal dens. A drama will be enacted in Germany in comparison with which the French Revolution will appear a harmless idyl. To be sure, matters are at present rather quiet, and if occasionally this one or the other rants and gesticulates somewhat violently, do not believe that these are the real actors. These are only little puppies, that run around in the empty arena, barking and snarling at one another, until the hour shall arrive when appear the gladiators, who are to battle unto death.

And that hour will come.

Tags Genuine spirituality, Germany

Abraham Lincoln Christian art New Testament Racial right Raphael

More on Raphael & Jared

Since to some readers the story of Ananias and Sapphira in Acts sounds like a narrative showing Peter complicit in the deaths of the couple, the story is rarely shown in art. But it is the subject of one of Raphael’s paintings. Below, Robert Morgan responding to a Christian commenter about this gospel story (after that, Morgan added a few more comments about Jared Taylor and related subjects):

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It appears you’ve forgotten the setup to the murders [of Ananias and Sapphira]. It was previously stated in Acts 4 that nobody in this cult had any property of their own, but held everything in common. In other words, it operated like a typical cult, using such techniques to brainwash and control its members, much like Koresh or Jones did. Leaving members with no private money or means of support ensures they won’t leave, and helps enforce obedience. Now you’ve invented this whole story about their being wealthy to excuse your psychopathic God’s action in killing these two people. It’s all quite pathetic, really. Your desperation is showing.

Though we must have some sympathy here for the couple, let’s also keep in mind that like rest of the stories in the Bible, it’s just fiction; a lie. The true victims were the real-life cult members this story was meant to intimidate; i.e., the non-Jew suckers who became Christians and were swindled by these criminal Jews Peter, Paul, and the rest. Christianity in the ancient world was a death cult that grew like a cancer until it murdered not just two people, but a whole civilization. It caused millions to suffer and die, and will certainly do so again if it’s allowed to.

* * *

Disappointing that Taylor, in his audio version of the interview [with Fareed Zakaria] at his site, at minute 22:26 to 22:40, is still spreading the misinformation about Lincoln, and his so-called plan to send the negroes away after the war. I don’t know why he keeps repeating this lie. Lincoln never had any plan to forcibly round up the negroes and ship them off whether they wanted to go or not. Neither did anyone else, afaik [as far as I know]. The only kind of “colonization” (as it was referred to) that was under discussion was to be on a voluntary basis, offering assistance to any who wanted to leave.

Of course, it didn’t work, and I would argue that Lincoln knew it wouldn’t. Negroes back then didn’t want to return to Africa any more than they do today. Only about 3% ever left. Furthermore, in his last public address before being assassinated, Lincoln called for negroes to be made citizens and given the vote. Why did he do that if he thought they were all going to shortly be leaving for Africa? It’s all part of a false narrative he’s helped construct, probably with the ulterior motive of obscuring Christianity’s role in the American racial disaster, since almost all the abolitionists were Christian fanatics.

Alden: “Our racial collapse in America occurred between 1956 (Brown) and 1973 (Griggs). and it had nothing to do with Christianity.”

Morgan: No. Start at the Civil War, immediately after which the Constitution was amended to make negroes citizens and give them the vote. Christian abolitionists were instrumental in starting the war. Christian morality guided whites in making negroes citizens and giving them the vote. All that has happened after that was just a matter of living up to the letter of the law…

I don’t really care if anyone responds to my remarks. Most here appear to be people who are stuck in a certain worldview, and because of this will never get it no matter how many times the situation is explained to them. Occasionally though, interesting things are said.

Editor’s note: This is why I quit commenting in white nationalist forums: we are seeing things from a broader paradigm than that of nationalists (the Christian problem as a sort of extension of the Jewish problem).

Catholic Church Charles V Protestantism Third Reich

Holy wrath, 10

by Evropa Soberana

Sprouts of sacred fury

It cannot be said that the fire of the Nordic blood disappeared. The same century that the berserkers disappeared began the rise of the cavalry orders: the new männerbunden of Europe. The great moments of glory enjoyed by Europe during the Middle Ages are due to them. Think of the Holy Empire, the Eastern Crusades, the Occitan civilization, the Spanish Reconquest, the Templars and the legends of the Grail. It can be said, however, that the most visible and obvious example of pagan fury had disappeared.

What happened to the traditional religious leadership in Europe? It did not disappear, but submerged in the dominant culture. And from the dormant collective unconscious in European blood it managed numerous groups that were about to overthrow the power of the Church (remember the Catharism, the Templars and the Ghibellines).

The Holy Germanic-Roman Empire (the I Reich) was a great depository of the ancestral tradition. Their emperors (like the famous Frederick Barbarossa, or his grandson Frederick II), many of them educated from their childhood by orders of cavalry, were considered heretics, antipopes and antichrists by the Church, since the majority were directly involved in unchristian activities including looting of the Vatican, pacts with orders of cavalry on the margins of the Church and dealings with Islam.

The Emperor Charles V (King of Spain and the Holy Roman-Germanic Empire, and lord of half Europe, as well as vast territories overseas) also plundered the Vatican like his Visigoth ancestors more than a thousand years before, terrorizing the Pope as if he was a vulgar outlaw. So perhaps we should ask ourselves how these men understood the Christian religion and the loyalty that they supposedly owed to the Church.

After the disastrous Thirty Years’ War (1618-1648) the Holy Empire fell definitively, being replaced by small and ridiculous bourgeois states that were plagued by the Black Death and Protestantism, and that were dedicated to the virulent persecution of heretics, burning and hanging the largest number of ‘witches’ in all of Europe, while the Turks overwhelmed the Balkans at will. Entire regions of Germany were depopulated by this paranoia. From this time also come the legends of werewolves, and in Germany many men were accused of being lycanthropes. Thousands were tortured and executed for it.

The fall of the Templars and the Holy Roman Empire marked a milestone: the mystical Middle Ages of castles and knights fell, and was replaced by the dirty era of famines, plagues, witch hunts, Puritanism, the Bible and religious fundamentalism. Also, the Infantry relieved the Cavalry as the dominant body in the battlefields, as is evident in the conquests of the Tercios (so similar in their organisation and mentality to the legions of Rome).

Of the orders of chivalry, of medieval mysticism, of the feeling of dharma and of the traditional social order, there remained the Rosicrucians and the Masons. And both ended, in turn, infiltrated by the rise of the new commercial-financial caste, the bourgeoisie, as is especially clear in modern masonry.

In the 19th century, the religiosity of Germanism began to awaken again. Europe had discovered the wisdom of the East and many sacred texts had been translated, especially from Iran and India. German archaeologists unearthed Greek cities, temples and statues. Prussia appeared, bearer of a new imperialist idea. The Second Reich appeared. Paganizing mystic groups emerged.

(Wolfsangels, emblems of the werwolf from Germanic paganism.)

And in the middle of the 20th century, the Renaissance exploded and manifested itself in the Third Reich. Adolf Hitler, whose very name means ‘noble wolf’, played in Europe a role similar to that of Lycurgus (whose name means ‘conductor of wolves’) played in Sparta. In the last days of the Third Reich, fanatical units of young guerrilla insurgents called werwolf (wolfmen) staged the last sacrifice to resist the occupation of Germany after the Second World War.

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Editor’s note: Here is precisely where visitors don’t get why I recently mentioned so many times Game of Thrones. As much as Jewish producers tried to hide the Aryan part within the author’s novels, and even invert it through feminism, a residue of the mystical Middle Ages of castles and knights leaked through the television series. In the finale all the main houses of the kingdom fell except House Stark, symbolised by the wolf: the house to which King Bran the Broken belongs, a noble wolf.

Tags Genuine spirituality, Germany, Middle Ages

Impeachment of Man (book) Savitri Devi Welfare of animals

A new religion for whites, 3

Post author By C .T.
Post date July 1, 2019
6 Comments on A new religion for whites, 3

by Kevin Alfred Strom

This week we continue our exploration of the evolution of religion and religious thought in National Socialist Germany. We’ll be learning about these stirrings of our race’s true religious spirit in the words of National Socialist writer Savitri Devi. This is an important series, and it’s vital that we make our journey carefully, understanding every point before leaping to the next highest level.

Devi’s words are taken from her book Impeachment of Man. What, you might wonder, does a book dealing primarily with humanity’s horrific cruelties against his fellow creatures have to do with building a new religion for European Man? Just this: The false religions which plague our people, corrupt their souls, cloud their eyes, and weaken their wills all have as one of their major tenets the idea that human beings are set apart from and above the rest of Nature—that men have souls and other creatures do not—that God is primarily concerned with human needs and human perfectibility and the other living beings are just part of the stage settings, or food to be eaten; and that, therefore—and this is the most important concept—all human beings partake of the divine and in that sense are equal.

The violent thief, the murderer, the grasping, cheating merchant, the child rapist, the warmongering politician—all are literally, they tell us, the living image of God. They can “wash away” their sins in two seconds flat with proper invocations to Jesus or Yahweh or Allah. Except in microscopically rare circumstances, they cannot be killed by us no matter how much they deserve it.

The most noble of non-human animals, however, can be killed with impunity by anyone (except, again, in microscopically rare circumstances), even hundreds or thousands at a time, and the priests and rabbis and imams say all is well.

For you see, in these alien religions there is a wall—an impenetrable boundary of kind—separating Man from all the rest of Nature. The idea of this wall makes some of us callous to the spirit and nobility and beauty of non-human creatures, but it gets worse—it also makes us think that everyone on “our side” of this imaginary wall—the human side—is somehow set apart from the rest of Nature—set apart from “mere animals.” These religions tell us that because of our “image of God” uniqueness, we humans are somehow “equal” to each other “in our souls”—“equal in the eyes of God,” as the saying goes, no matter how vile the human specimens being considered. Thus the Abrahamic religion accepted by many of our people inherently denies race, due to this concept alone, and would do so even if it didn’t have other, more explicit, race-denying ideas in its scriptures.

In reality, there is no such wall. There is no wall or dividing line in Nature between human and non-human. We are a part of evolving Nature. And there is a continuum in the qualities of all living things. The most virtuous dog is not inferior in the quality of his soul to the most degenerate human being—far from it! There are chipmunks, even rats, more deserving of life and sustenance than some human beings. When it comes to intelligence, the highest kinds of hominids, canines, felines, and cetaceans exceed the congnitive abilities of the worst human weeds.

And there is no evidence that a Divine Spark exists in all men, just because they are human—though it does exist in some. With the Abrahamic lie of the wall removed, we can finally clearly see that the idea of racial or individual equality, on the spiritual or any other plane, is totally absurd. Individual men—and races of men—have their strengths, their weaknesses, their potentials, their lack of potentials. The one thing they don’t have is equality.

If we acknowledge that we need faith in God to prevail, and if we acknowledge that physics, mathematics, and genetics are the real word of God; then our new religion must cast off all incorrect perception of reality, cast off all superstition, and see ever-evolving Creation for what it really is. That is what makes Devi and the spiritual evolution of our folk inherent in National Socialism directly relevant to our quest.

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Man-centered creeds vs. racial-hierarchical reality

by Savitri Devi

According to the religious creeds which we have characterized as “man-centered,” man, alone created “in the likeness of God,” is God’s most beloved child, perhaps even his only child on this earth. The heavenly Father of the Christian Gospels no doubt loves the sparrows. But he loves man infinitely more. He loves the lilies too; he has clothed them more beautifully “than Solomon in all his glory”; yet, man is the main object of his solicitude, not they. Among all the living beings that are born in the visible world man alone is supposed to be endowed with an immortal soul. He alone was created for eternity. The transient world was made for him to enjoy and exploit during his short earthly life, and creatures of several species were appointed—both quadrupeds and birds—as meat for him to eat.

And that is not all. A whole scheme of salvation was worked out for him by God himself, so that man might still reach everlasting bliss in spite of his sins. God raised prophets to urge rebellious humanity to repentance and to point out the way of righteousness. And according to the Christian belief, he even sent his only Son to suffer and die, so that his blood might become the ransom of all sinners who put their faith in him. All the splendor of the material world; all the grace, strength and loveliness of millions of beasts, birds, fishes, trees and creepers; the majesty of the snow-clad mountains, the beauty of the unfurling waves—all that and much more—is not worth, in God’s eyes, the immortal soul of a human imbecile—so they say, at least. That is why the hunting of tigers and deer, the butchering of innocent woolly lambs, so glad to live, the dissecting of pretty white guinea pigs or of intelligent dogs, are not “sins” according to the man-centered faiths—not even if they imply the most appalling suffering. But the painless chloroforming of worthless human idiots is a “crime.” How could it be otherwise? They have two legs, no tail, and an immortal soul. However degenerate they be, they are men.

I cannot help here recalling the answer of a French medical student, a member of the “Christian Federation of Students,” whom I had asked, twenty-five years ago, how he could reconcile his religious aspirations with his support of vivisection. “What conflict can there be between the two?” said he. “Christ did not die for guinea pigs and dogs.” I do not know what Christ would actually have said to that. The fact remains that, from the point of view of historical Christianity, the boy was right. And his answer is enough to disgust one forever with all man-centered creeds.

Man-centered creeds do not even enjoy that minimum of inner consistency which forces one sometimes to recognize a certain strength in a bad system of thought. Those who believe in them and who happen not to be by nature too irredeemably irrational, try to justify their point of view by saying that man, as a whole, is superior to the dumb beasts. He can speak, and they cannot. That is certain. He can speak, and subsequently he can define and deduce, and pass from one deduction to another. He can transfer to other people the conclusions of his reasoning and the results of his experience. He becomes more aware of his own thoughts by expressing them. In a word, he can do all that is only possible by means of a conventional system of symbolical sounds, which we call language and which beasts and birds do not possess. His very being is raised above the immediate needs of everyday life, and his mind rendered capable of evolution, by the use of such a system.

Anyone will agree that this is true to a great extent, though all may not necessarily see what relation there is between this human advantage of speech and the exploitation of dumb animals by man. It is more difficult to understand the privileged place which religions such as Judaism, Christianity and Islam give to man, when one remembers that the sacred books of those three famous creeds admit the existence of heavenly creatures far more beautiful and more intelligent than he, mainly of angels—creatures who need not wait for the day of resurrection to acquire a “glorious” body, but who are, here and now, in their raiment of light, free from disease, decay and death. They, and not the clumsy sons of Adam, should have been the ones for whom Nature and man were made, for it would seem, from whatever one can gather about them in the holy scripture, that angels are as much above men as the most brilliant men can claim to be above animals, and even more so.

Still, apparently God loves man the best. All human sinners can expect to be saved by his grace; while those poor angels who once, at the dawn of time, rebelled against their Maker under the leadership of Lucifer, have no other alternative but to remain damned forever. No Redeemer was ever sent to pay the ransom of their sin. No hope of salvation was ever given to them. No repentance of theirs, it seems, would be of any avail. Why? Goodness knows. They are not men, not God’s spoilt darlings. That is the only explanation one can give, if any can be given of old Father Jehovah’s strange justice and queer tastes. They are not men. Intelligent and beautiful as they may be, and full of endless possibilities for good no less than for evil if only they were given a chance, they are apparently not worth, in God’s eyes, the repentant drunkard who weeps aloud at the end of a Salvation Army meeting. God’s ways cannot be discussed. But then, don’t tell us that his love for man is “justified” by man’s superiority, and that the right he gave the chosen species to exploit the rest of his weaker creatures is founded on a reasonable basis. It is not. For, if it were, there would have been, in Paradise, a place for the repentant fallen angels, and at least as much joy for one of them as for the souls of ten thousand drunkards from the East End of London.

The real reason for this continual stress upon the welfare of man alone, in this world and in the next, seems to lie in God’s incapacity to transcend a certain puerile partiality—we speak, of course, of the personal God of the man-centered faiths rooted in Judaism, and not of that impersonal Power behind all existence, in which we are inclined to believe. The God of the Christians, the God of Islam, and the God of most of those later Free Thinkers who are not out and out atheists, never succeeded in shaking off completely the habits he once had when he was but the patron deity of a few tribes of desert wanderers, slaves in the land of the Pharaohs. He was able to raise himself from the rank of a national god to that of a God of all humanity. But that is all. His love seems to have been spent out in its extension from the “Chosen People” of Israel to the Chosen Species of mankind. He had not in him the urge to broaden his fatherly feelings still beyond those narrow limits. It never occurred to him how narrow they were in fact and how irrational, how mean, how all-too-human that childish preference for man was, in a God that is supposed to have made the Milky Way.

The bloodthirsty national gods of West-Asian Antiquity—once his rivals; now all dead—were more consistent in their narrowness. They limited their sphere to a town, or at the most to a country, and in cases of emergency accepted—some say: asked for—human victims as well as burnt offerings of animal flesh. Grim gods they were, most of them. But there was something outspoken and reassuring in their very limitations. One knew, with them, where one stood. One was not carried away in their name by prophets and saints who took one right along the path leading to universal love, only to leave one in the middle of it. The prophets of Jehovah might call them “abominations,” but they were consistent. So was Jehovah, as long as he remained merely the tribal god of the Jews.

Note

The title of these excerpts is editorial; the text was originally prepared and edited by Irmin Vinson of the Racial Nationalist Library.

Buddhism Christian art Der Antichrist (book) Raphael

The Antichrist § 20

Left, a detail from Christ Falling on the Way to Calvary in the Museo del Prado in Madrid: a painting by the Italian High Renaissance painter Raphael, ca. 1515. Although it is an important work for the development of Raphael’s style, in no way the face of Jesus depicts accurately how the faces of 1st-century Jews looked like.

For centuries, Europeans have been projecting their whiteness and even their Nordic features onto ancient Semitic characters. Recently, however, with old skulls forensic anthropologists have reconstructed the faces of first-century Jews. They demonstrate that those Jews had a broad, ugly face that differed significantly from the traditional depictions of Jesus in Renaissance art.

In this instalment of Nietzsche’s The Antichrist I won’t quote any sentence from the book’s §20, where Nietzsche compares Buddhism with Christianity. It is not germane to our subject and, unlike Nietzsche, I do not respect Buddhism.

Constantinople England Norway Real men Vikings

Holy wrath, 9

by Evropa Soberana

Window with portrait of Harald in a cathedral

The twilight of the berserkers

The berserkers, like all paganism, ended up falling into decay. At a given moment, probably with the advent of Christianity, the esoteric religious leadership of Scandinavia received the coup de grace: it disappeared and submerged itself in the dominant culture (see footnote of pic above). All the Germanic religiosity and its external traditions fell without impulse or direction, divided and weak, functioning only by inertia.

Since then, we have tried to distinguish between two types of berserkers: the heroic berserker, brave and loyal elite warrior in the service of a great king; and the decadent berserker, a wandering bandit given to theft, pillage, indiscriminate killings and rapes. This later figure corresponds to gangs of criminals in Scandinavia, and its signs denote what happens when male impulses—which originate on the dark side and tend, in principle, to destruction—fall outside the control granted by discipline, asceticism and will.

This type of ‘berserkers’ was described as terribly ugly, with deformed features, with only one eyebrow, dark eyes and black hair, having manic and psychopathic tendencies. Such criminals, coming from the lowest social strata of Scandinavia, wandered through the villages challenging little men to a duel.

Since by rejecting the duel they would be considered cowards, the peasants accepted for honour and self-love, and generally fell dead under the arms of the bandit. He, who was not a combatant of honour or a soldier was left with the lands of the unfortunate, his possessions, his house and his wife. In the sagas, often a noble warrior ended up killing the impostor, freeing the woman and marrying her.

In the 11th century, duels and berserkers were placed outside the law. In 1015, King Erik I ‘Bloody Axe’ of Norway made them illegal. Gragas, the medieval code of Icelandic laws, also condemned them to ostracism. In the 12th century these decadent berserkers disappeared. Henceforth, the Church cultivated the belief that they were possessed by the Devil.

A case worthy of study: King Harald Hardrada of Norway (the one who appears above in St. Magnus Cathedral at Kirkwall) as an example of the Viking world and the importance of berserkers in battles

Unfairly, Harald Hardrada usually appears in history only as a Norwegian king who failed to conquer England. Harald, a blond giant over 2.10 m., lived at a time when the Scandinavian kings were polishing the political and court arts to match their European counterparts, but he was still more in tune with the free Viking warriors of previous centuries. To this day, it seems a mystery to me why nobody has made a film about this man.

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Editor’s interpolated note: No white has made a film about this Norwegian king because the Weirwood trees were cut down long ago, so to speak. The Aryans have been worshiping a Semitic god.

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Harald Sigurdson was born in Norway in 1015. With fifteen years he participated in favour of King Olaf II in the battle of Stiklestad, against King Canute of Denmark (later also king of England and Norway). In this battle, which coincided with a solar eclipse, Olaf’s army lost. Wounded, Harald managed to escape from Norway with warriors loyal to his lineage and, in exile, formed a gang of loyalists who had escaped from Norway after Olaf’s death. A year later, having Harald sixteen years old, he and his Norwegians crossed Finland and entered Russia, where they served the great Prince Yaroslav I the Wise as stormtroopers, where Harald was made general of Yaroslav’s armies.

Two years later, the young Viking general was maintaining a loving relationship with Elisif (Isabel), the daughter of Yaroslav. When the prince, enraged, surprised the couple, Harald was forced to escape from Russia with his loyal gang, according to gossips, even raising his pants on the road.

Harald crossed with his men the Ukraine and the Black Sea and arrived at Constantinople, the capital of the Byzantine Empire, where he enlisted in the Varangian Guard—the elite mercenary unit composed exclusively of Scandinavians. He became famous throughout the Mediterranean, earned the nickname Bolgara brennir (‘Bulgar-burner’); triumphed in North Africa, Syria, Palestine, Jerusalem and Sicily, and amassed an immense personal fortune from looted booty.

Over time, Harald was made head of the Varangian Guard, admiral of the Byzantine fleet (the most powerful of the Mediterranean) and was given great autonomy to independently carry out attacks against the enemies of Byzantium. Far from his native Norway, Harald and his men had become the spoiled children of a great Mediterranean empire. In his day, the Byzantine chronicles referred to Harald as ‘son of a Varangian emperor’. He was in the service of the Byzantines until 1042, that is, until his of twenty-seven years.

Harald left the Byzantine Empire with the promptness that had been usual in his travels. Crossing the Black Sea and the Ukraine, he again passed through the Kiev court and took away his old love, the daughter of Yaroslav, with whom he married as they travelled north through Russia.

In 1045, having thirty years, Harald, supported by his experienced warriors and as a military-political veteran with impressive wealth and extensive network of contacts, re-conquered the Norwegian throne as Harald III Sigurdson, reigning it for twenty years and earning the nickname of Hardrada (‘tough sovereign’). However, it seems that all this life of great deeds had not satisfied the Viking.

In 1066, Harald set his sights on England, the land that had been the fate of numerous Nordic migrations since the 5th century. He claimed the English throne, taking advantage of the fact that a Danish-English-Norwegian kingdom had existed in the past, and brought together 300 longships to face the Anglo-Saxon troops of King Harold. It was in this framework that the battle of the Stamford Bridge, in the north of England, took place.

Harald died with his throat pierced by an arrow. When one of his men asked him if he was seriously injured, he replied, ‘It’s just a small arrow, but it’s doing its job’. He was fifty-one years old. Only ten percent of Norwegian soldiers survived the Battle of Stamford Bridge. The Anglo-Saxons allowed the last Vikings to set sail in their longships and return to Norway.

The year of Harald’s death in 1066 coincides with the advent of Christianity in the North, and is considered the end date of the Viking Age.

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