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Month: April 2024

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Friedrich Nietzsche

Crusade

against the Cross, 4

Nietzsche had to argue with his mother over his resolution not to continue his theological studies, i.e., to prepare for the career of parish priest.

In Bonn, Nietzsche finally experienced his first breaths of freedom. He no longer had to comply with the rigorous rules of dress, or the obligation to attend religious services in what had been, de facto, the Schulpforta convent for kids. Moreover, Bonn was so far from his mother’s home that he couldn’t even afford to spend Christmas at home. The difference between Bonn and the sullen family life in Naumburg couldn’t have been greater for the young student who attended parties, something inconceivable in Schulpforta.

Nietzsche, who came to live very close to Beethoven’s birthplace, visited Schumann’s grave. His friend Paul Deussen, who was the same age (but who would outlive him by almost twenty years) told the anecdote that Nietzsche didn’t accept the services of prostitutes when they took him to a brothel during one of his escapades in Cologne. More than adolescent sex, music was his girlfriend. As the teenage Hitler would later do, he attended concerts and the opera despite their financial hardship.

A letter to Deussen opens a psychological window into how the young Nietzsche first discovered the late atavistic effects of pagan festivities:

The entire population of the city lived for three days in total debauchery… There was complete freedom to visit and to receive visitors, even to kiss. Breakfast was ready in every home, accompanied by wine and punch; joking and laughing, drinking a glass, and then the round went on… When they arrived at the house of a slaughterer, the party had passed through the window, which was easy, since in the Rhineland houses have very low windows… The students kissed the splendid girl leaning out of the window and left through the front door. In the meantime, the father objected to the custom of wearing masks and wanted to prevent the parade. That’s why I was called. I carried the rather stout man outside and closed the entrance, then collected up my kiss and the procession moved on.

It was a time when the young Nietzsche already wore a moustache, though by no means the bristling wig with which, after his death, his face became iconic. He was such a gregarious young man that in addition to the opera he attended the theatre with friends. No one could have suspected that he would eventually become a hermit. So little noticed was the normie Nietzsche among lads of his age that, except Deussen, no member of the ‘Franconia’ association to which he belonged remembered anything about him when he was already famous. Nietzsche’s German biographers swim in information and documents about his life, to the extent that even some of his class notebooks have come into the public light for centuries to come.

If, to his mother’s chagrin, Nietzsche had abandoned his theological studies after one semester and started studying classical philology with Professor Friedrich Wilhelm Ritschl, the following year, in October 1865, following his teacher Ritschl, he went to the University of Leipzig. Nietzsche’s experiences in Leipzig are recounted in a colourful account, Retrospect of My Two Years in Leipzig. When he enrolled in the faculty of philosophy at the University of Leipzig, a century had already passed since Goethe had done so.

With his mentor Ritschl Nietzsche again showed himself industrious: a model student as he had been at Pforta. Ritschl gave his favourite pupil heavy assignments, such as extracting and collating ancient texts and indexing the issues of the Rheinisches Museum für Philologie. In 1866 Nietzsche gave his first lecture at the Philological Association and befriended the student Erwin Rohde, who was to become his best friend. This was the time of the war between Prussia and Austria, in which Prussia emerged victorious although Nietzsche, a Prussian in Leipzig, objected to the city becoming immediately Prussian. But the young scholar writes about that year: ‘I often longed to be torn away from my monotonous labours’.

On 9 October 1867, Nietzsche began his military service with a cavalry regiment. These were terrible times on the other side of the Atlantic, when the Mexican Indian Benito Juárez had Emperor Maximilian shot in Mexico. (In sharp contrast to today’s traitorous white Mexicans who admire Juárez, my great-great-grandfather José María Tort y Vivó, a Catalan living in Mexico mentioned by José Zorrilla in Recuerdo del Tiempo Viejo, was a staunch supporter of Maximilian of Habsburg.)

In March 1868 Nietzsche suffered a fall from a horse, but the period of convalescence served as an opportunity to approach philosophy and in October he finished his military service. Once again: terrible things were happening on the other side of the Atlantic. Blacks were granted the right to vote in the United States because of the triumphant Christian ethics of the Yankee Puritans (at a time when Jewry hadn’t yet taken over the media). But by then the twenty-three-year-old young man already bears the name of Nietzsche.

Categories
'Hitler' (book by Brendan Simms)

Hitler, 35

Hitler sometimes liked to say that the hard part was reviving Germany domestically; thereafter, dealing with her foreign enemies would be easy. In reality, he was under no illusions.

A nationalist revival would make Germany ‘capable of making an alliance’ again, but this was only a necessary, not a sufficient condition to secure her position in the world. That would require actual allies. Temperamentally, Hitler was not averse to a Russian alliance, preferably without the communists, but if necessary with them. ‘We must try to connect to the national [and] anti-Semitic Russia,’ he demanded, ‘not to the Soviets.’

That said, in August 1920, nineteen years before the Hitler-­Stalin Pact, he remarked that he would ‘ally not only with Bolshevism but even with the devil in order to move against France and Britain’. He feared, however, that this attempt to break free through a Russo-German pact would simply be crushed by the British and French. A British alliance was far more desirable, if that country could be kept out of the hands of the Jews.

Instead, Hitler looked further afield, at least conceptually. He hoped that he could confront the forces of international financial capitalism with the united front of the ‘International of the productive’, to mobilize ‘voices for the defence of the rights of the productive peoples’. Germany would spearhead this effort, by purifying itself first. Hitler demanded no less than a pan-Aryan international anti-Semitic front. Inverting the Communist Manifesto’s famous slogan, he announced: ‘not proletarians of all countries unite, but anti-Semites of all countries unite!” Aryans and anti-Semites of all peoples,’ he elaborated, ‘unite to fight against the Jewish race of exploiters and oppressors of all peoples.’ He repeated these injunctions in various forms on many occasions throughout the early 1920s, and indeed beyond. Though Hitler never suggested that Nazism was ‘for export’, he was clear from the beginning that his programme required a high degree of international cooperation among international anti-Semites to compensate for Germany’s weakness.

In the long run he believed that none of this would make any difference unless Germany solved the question of ‘space’.

Categories
Friedrich Nietzsche Pedagogy

Crusade

against the Cross, 3

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

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

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

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

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

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

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

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

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

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

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

Categories
Autobiography

Fantasy

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

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

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

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

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

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

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

Categories
Friedrich Nietzsche Pedagogy

Crusade

against the Cross, 2

 

Lutheran father (1813-1849).

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

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

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

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

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

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

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

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

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

Hitler, 34

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

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

Categories
Der Antichrist (book) Friedrich Nietzsche

Crusade

against the Cross, 1

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

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

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

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

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

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

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

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

Categories
War!

F-35 shot down?

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

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

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

April 20th

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

ADOLF HITLER,

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

—Savitri Devi

Categories
Liberalism

Normie historian

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

 

______ 卐 ______

 

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

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

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

The infection comes from whites.

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

Pride. Megalomania. Hubris.

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

How clear, isn’t it?

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

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

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

How clear!

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

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

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

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

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