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Category: Aryan beauty

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Ancient Greece Aryan beauty Evropa Soberana (webzine) Madison Grant Miscegenation Nordicism Racial studies Who We Are (book) William Pierce

Johnson’s amnesty

“White Nationalists treat Mediterraneans like Republicans treat Mestizos.”

—Stubbs

In “Dies Irae” I responded to Greg Johnson’s bashing of Pierce’s novels, especially The Turner Diaries, and I exposed him as the pseudo-Nietzschean that he is. (Warning: that article is very strong meat indeed, not for the faint-hearted.) Now Johnson is bashing Pierce again but this time Pierce’s last book, Who We Are. He didn’t do it in writing but in a segment of his recent audio interview of Matt Parrott. In about minute 40 of the interview Johnson started to talk about “genetic purity and white identity,” and in minute 41:30 he began his anti-Nordicist tirade speaking about what he calls “weird forms of purism”:

My attitude is that we… should just have an amnesty for all remote past miscegenation. Because the really important thing… is to preserve our race as it exists right now.”

Since Johnson has in mind the miscegenation that took place in historical Europe through the millennia, he is omitting the crucial question: are, say, brown-looking Sicilians “white”? Pay attention to his words that I italicized below:

“…save the race as it exists… rather than being caught up in the past; and caught up in weird forms of purism.

There’s a kind of fallacy in this statement. Is Johnson implying that every European individual before the mass immigration of recent decades is per definition “white”? Is he asking us not to see the phenotypic difference between, say, a modern Greek that looks like a Turk and the hyperborean nymphs that make me mad? What about the Frenchmen and Frenchwomen who have nigger blood in their veins? Let me rephrase a bit from Arthur Kemp’s March of the Titans:

mulatos-franceses

(French women with non-white blood.)

According to official French statistics, some three million of North African Arabic mixed race and African Blacks, all from the French colonies, immigrated into France itself during the period 1919 to 1927. (Take note that this happened before the Second World War and the Morgenthau Plan to exterminate the Germans.) Kemp’s point is that a significant minority miscegenated with women like those in the pic, creating the inappropriately named “Mediterranean” look associated with the French in certain areas. But apparently, Johnson is not a believer of the one-drop rule: once you are descendant from a Negro you cannot be considered properly White.

Johnson continues his anti-Nordicist speech in his interview of Parrott:

One example of weird kind of purism is in this book by William Pierce called Who We Are, which I have been briefing thru. This book basically is a warrant for genocide—if you will—a brief for genocide, of whites by whites!

Has Johnson read the mini-book about Sparta, originally written in Spanish, that I recently translated? Or Kemp’s? Or Who We Are with due attention (“…which I have been briefing thru”)? The moral of these books is that you simply cannot coexist with non-Aryans or use a class of non-Aryan servants because, in the long run, quantity overwhelms quality. The blond Spartans decayed after the Peloponnesus War precisely because they had not expelled non-Aryans from their conquered territories: a hypothetical prophylactic measure that makes white nationalists like Johnson and liberals shrug in horror!

What Pierce wanted for ancient Greece, which outside Sparta had a substantial amount of Asian and North African half-bloods, is analogous to having expelled the Amerinds to a corner of the continent as the English-derived peoples did in America. The non-Spartiate Helots could have been whiter than the Amerinds, yes: but tolerating them and even darker peoples inside their lands caused the extinction of the Aryan Greeks (see the link to Pierce’s chapter that I baptized as “White suicide in ancient Greece” at the end of this post). Johnson continues:

Pierce basically wants to do [it] by identifying himself as a Nordicist… Everything is blond hair and blue eye and his attitude about say Greeks is that the Dorians invaders should have exterminated all these darker cute white people so they didn’t mix with them. So my attitude is that there were people in the past who were Dorians or Aryans of various sorts. They do not exist any more. They are just ingredients now in what we call white people today. Anglo-Saxons don’t exist anymore. The Anglo-Saxons tribes which landed in England—they are just ingredients in the modern Englishman.

I don’t know shorthand and had difficulties with my laptop to easily rewind the interview after minute 44 but still managed to catch Johnson phrases such as: “If we are concerned with preserving Americans, English, Greeks…” and his mocking for what Pierce, Kemp and others considered “the terrible miscegenation.” Johnson also claimed that we must get “out of that mentality,” and that it is “impractical” to do an “insidious distinction among whites today” (my emphasis).

The same old fallacy again: assuming that all ancient Europeans were, per definition, “white.” In another moment of the interview Johnson says he is concerned about the miscegenation of today but not about the miscegenation of yesterday.

He is simply begging the question. The question is that precisely because in the past white peoples were utterly unconcerned about mongrelization that we have mongrels today. The question is whether or not the French descendants of, say, the women in the above pic should be considered whites or not. Pay attention how in the above quote Johnson mentions the modern “Englishman” together with the modern “Greeks” as if both could be plainly considered “whites.”

When Johnson finished his speech Parrott mentioned his distant drop of Indian blood. But that’s different. A distant drop of Amerind blood does not invalidate your whiteness as some black drops do. See for instance Andrew Hamilton’s article, “Whiteness, blurring.” I believe Hamilton is on the right track as to where drawing the line. Curiously, most commenters of that article published at Counter-Currents subscribe Johnson’s anti-Nordicist stance so common in white nationalism today.

White blurring aside, the issue of this post is people that are literally brown, like many Greeks and Sicilians or even some Southern Spaniards and Portuguese. They look brown: and by mentioning the modern Greeks in his interview together with the Englishmen Johnson seems to be using a handy doublethink to consider them white irrespective of what his very eyes are telling him.

felix_von_luschan_skin_color_chart

(Felix von Luschan’s skin color chart.)


The doublethink mentality one sees in the comments section of Counter-Currents is exactly the kind of mentality that caused the problem centuries ago. Either white skin is white; olive skin olive, and brown skin brown, and black skin black, or we have entered the world of Wonderland.

When a humble commenter like me has to remind adults all-too elemental things that any toddler can understand—like colors!—something must have gone terrible wrong within the adult mind. Anti-Nordicist nationalists cannot refute us with facts just as liberals cannot refute the hard facts of race realism advanced by the likes of Jared Taylor. Like the liberals, what nationalists do is appealing to emotional non-sequiturs as to what is “practical” from the “political viewpoint.” The paramount issue about whether it’s OK to marry and have kids with, say, a Greek that looks like a Turk is treated with the same horror of what a leftist liberal would say. The leftist would label “racist” those who abhor the idea of seeing a daughter with mulatto grandsons. Would white nationalists call “Nordicist,” a pejorative term in their mouths, someone who would abhor the idea of having a daughter with Sicilian-like grandsons? If so, what about those who the media labels as “white” in the US? Is George Zimmerman a “White Hispanic”?

“Nordicism” is the white nationalist equivalent to “racism” in the liberal mindset. It might seem incredible but the stuff written a hundred years ago by American racialists like Madison Grant was un-infected with the virus of politically correctness as white nationalism is today. See the von Luschan chart. Isn’t it a no-brainer that human “white” skin is up to, say #15? Where do non-Nordicist nationalists draw the line, in which specific number?

Even if some would grant the lighter olive skin as still Caucasian, many so-called Mediterraneans fall into the numbers twenties of the chart. Harold Covington had a hilarious point recently when he said that quite a few modern Greeks “look like Mexicans.” And I find it rather incredible that for nationalists even of the revolutionary type not even the clearly brownish colors of the chart are to be considered “brown” anymore. If theirs and Johnson’s “amnesty” is conceded to them all what is the next step? What about the so-called White Hispanics in Johnson’s own town of San Francisco? Isn’t it so obvious that the line should be drawn somewhere in the second column of the chart (together with other factors, of course, like the shape of the cranium)?

But it is useless trying to discuss the matter with Johnson because he does not answer to honest criticism. In his site he has had a history of not letting pass the comments of those who present cogent critiques to his opinions.

Johnson controversies aside, Pierce was light-years ahead from contemporary racialists. He was the true spiritual inheritor of National Socialism for the American scene. Most, though not all, white nationalists are pigmies compared to him. Who We Are was his last testament and you will probably learn more brutal truth from that book alone than pursuing the diluted racialism so fashionable today. My purpose of translating texts from the Spanish blogsite Evropa Soberana is precisely to warn English-speaking racialists about what we might call politically-correct white nationalism. It was precisely the sort of mentality that we see in this movement, if we contrast it with the purer American authors of yesterday, what led to a runaway anti-racism that is about to grant amnesty to millions of “White Hispanic” Mexicans and other non-whites in the US.

There is a strong trend of anti-Nordicism in the movement just as there’s a strong trend of anti-racism in the conservative movement. Ultimately, when compared to personalities like Grant or Pierce, white nationalists are closer to the conservatives. Here there are three must-reads that transmit the idea of why I believe that today’s anti-Nordicist movement is a dead-end:

• “White suicide in ancient Greece.” These are my excerpts from the tenth installment of Pierce’s Who We Are: A Series of Articles on the History of the White Race. It is telling that this entry has received zero comments as to date.

• “Why Rome fell.” These are my excerpts from Kemp’s appendix to his March of the Titans: The Complete History of the White Race.

• “Were the Greeks blond and blue-eyed?” Yesterday I added all of my recent entry translations on the subject to Ex libris so that this Evropa Soberana article may be read comfortably, starting with the first entry.

Artemis

Parting word to the anti-Nordicists: Compare the so-called “Mediterranean” descendants of the Frenchwomen caught in the first pic above with the original phenotype of the handsomest ancient Greeks…

Categories
Art Aryan beauty Beauty Child abuse Christendom Christian art Civilisation (TV series) Crusades Kenneth Clark Marriage Metaphysics of race / sex St Francis

Civilisation’s “Romance and Reality”

For an introduction to these series, see here.

Below, some indented excerpts of “Romance and Reality,” the third chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Originally I posted this entry on April 15 of the last year, but now that I posted another entry about Spain’s Teresa of Ávila I would like to see some feedback in the comments section about my thoughts on St. Francis from those interested in child abuse as a subject.

Ellipsis omitted between unquoted passages:

I am in the Gothic world, the world of chivalry, courtesy and romance; a world in which serious things were done with a sense of play—where even war and theology could become a sort of game; and when architecture reached a point of extravagance unequalled in history. After all the great unifying convictions of the twelfth century, High Gothic art can look fantastic and luxurious—what Marxists call conspicuous waste. And yet these centuries produced some of the greatest spirits in the human history of man, amongst them St Francis and Dante.

A couple of pages later, Clark says:

Several of the stories depicted in the [Chartres Cathedral] arches concern Old Testament heroines; and at the corner of the portico is one of the first consciously graceful women in western art. Only a very few years before, women were thought of as the squat, bad-tempered viragos that we see on the front of Winchester Cathedral: these were the women who accompanied the Norsemen to Iceland.

Now look at this embodiment of chastity, lifting her mantle, raising her hand, turning her head with a movement of self-conscious refinement that was to become mannered but here is genuinely modest. She might be Dante’s Beatrice.

There, for almost the first time in visual art, one gets a sense of human rapport between man and woman.

About the sentiment of courtly love, on the next page Clark adds that it was entirely unknown to antiquity, and that to the Romans and the Vikings it would have seemed not only absurd but unbelievable.

A ‘love match’ is almost an invention of the late eighteenth century. Medieval marriages were entirely a matter of property, and, as everybody knows, marriage without love means love without marriage.

Then I suppose one must admit that the cult of the Virgin had something to do with it. In this context it sounds rather blasphemous, but the fact remains that one often hardly knows if a medieval love lyric is addresses to the poet’s mistress or to the Virgin Mary.

For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.

When I read these pages for the first time I was surprised to discover that my tastes of women have always been, literally, medieval; especially when I studied closely the face of the woman at the right in the tapestry known as The Lady with the Unicorn, reproduced on a whole page in Clark’s book with more detail than the illustration I’ve just downloaded. I have never fancied the aggressive, Hollywood females whose images are bombarded everywhere through our degenerate media. In fact, what moves me to write are precisely David Lane’s 14 words to preserve the beauty and delicacy of the most spiritual females of the white race.

Alas, it seems that the parents did not treat their delicate daughters well enough during the Middle Ages. Clark said:

So it is all the more surprising to learn that these exquisite creatures got terribly knocked about. It must be true, because there is a manual of how to treat women—actually how to bring up daughters—by a character called the Knight of the Tower of Landry, written in 1370 and so successful that it went on being read as a sort of textbook right up to the sixteenth century—in fact and edition was published with illustrations by Dürer. In it the knight, who is known to have been an exceptionally kind man, describes how disobedient women must be beaten and starved and dragged around by the hair of the head.

And six pages later Clark speaks about the most famous Saint in the High Middle Ages, whose live I would also consider the result of parental abuse:

In the years when the portal of Chartres was being built, a rich young man named Francesco Bernadone suffered a change of heart.

One day when he had fitted himself up in his best clothes in preparation for some chivalrous campaign, he met a poor gentleman whose need seemed to be greater than his own, and gave him his cloak. That night he dreamed that he should rebuild the Celestial City. Later he gave away his possessions so liberally that his father, who was a rich businessman in the Italian town of Assisi, was moved to disown him; whereupon Francesco took off his remaining clothes and said he would possess nothing, absolutely nothing. The Bishop of Assisi hid his nakedness, and afterwards gave him a cloak; and Francesco went off the woods, singing a French song.

The next three years he spent in abject poverty, looking after lepers, who were very much in evidence in the Middle Ages, and rebuilding with his own hands (for he had taken his dream literally) abandoned churches.

He threw away his staff and his sandals and went out bare-foot onto the hills. He said that he had taken poverty for his Lady, partly because he felt that it was discourteous to be in company of anyone poorer than oneself.

From the first everyone recognised that St Francis (as we may now call him) was a religious genius—the greatest, I believe, that Europe has ever produced.

Francis died in 1226 at the age of forty-three worn out by his austerities. On his deathbed he asked forgiveness of ‘poor brother donkey, my body’ for the hardships he had made it suffer.

Those of Francis’s disciples, called Fraticelli, who clung to his doctrine of poverty were denounced as heretics and burnt at the stake. And for seven hundred years capitalism has continued to grow to its present monstrous proportions. It may seem that St Francis has had no influence at all, because even the humane reformers of the nineteenth century who sometimes invoked him did not wish to exalt or sanctify poverty but to abolish it.

St Francis is a figure of the pure Gothic time—the time of crusades and castles and of the great cathedrals. But already during the lifetime of St Francis another world was growing up, which, for better or worse, is the ancestor of our own, the world of trade and of banking, of cities full of hard-headed men whose aim in life was to grow rich without ceasing to appear respectable.

Of course, Clark could not say that Francesco’s life was a classic case of battered child. Profound studies about child abuse would only start years after the Civilisation series. Today I would say that, since Francesco never wrote a vindictive text—something unthinkable in the Middle Ages that would not appear until Kafka’s letter to his father—, he internalized the parental abuse with such violence that his asceticism took his life prematurely.

What is missing in Clark’s account is that Francesco’s father whipped him in front of all the town people after Francesco stole from his shop several rolls of cloth. After the scourging inflicted by his father, with his own hands, and public humiliation, a citizen of Assisi reminded him that the town statutes allowed the father to incarcerate the rebellious son at home. Pedro shut Francesco in a sweltering, dark warehouse where “Francesco languished without seeing the light except when his father opened the door for Pica [the mother] taking a bowl of soup and a piece of bread.” After several weeks of being locked Francesco escaped and, always fearful of his father, hid in a cave. The earliest texts add that in the cave he often wept with great fear.

Francesco then embarked on a spectacular acting out of his emotional issues with his father. He made a big scene by returning to Assisi, undressing in the town’s square in front of Bishop Guido and addressing the crowd: “Hear all ye, and understand. Until now have I called Pedro Bernadone ‘my father’. But I now give back unto him the money, over which he was vexed, and all the clothes that I have had of him, desiring to say only, ‘Our Father, which art in Heaven,’ instead of ‘My father, Pedro Bernadone.’”

To everyone’s surprise Francesco broke with his wealthy parents forever, thus renouncing any possible reconciliation. So resolute was his parental repudiation, writes a Catholic biographer, that from that day on Pedro and Pica disappear from all the biographies of their son. There is no historical evidence of reconciliation, and no information about his parents or the circumstances of their death. (The pic is taken from Zeffirelli’s adaptation of the life​ of St Francis.)

But I don’t want to diminish the figure of St Francis. Quite the contrary: in my middle teens I wanted to emulate him—and precisely as a result of the abuse inflicted by my father on me. And nowadays our world that has Mammon as its real God—trade, banking and dehumanized cities that are rapidly destroying the white race—, this will always remind me what Clark said about St Francis.

Nevertheless, despite my teenage infatuation with the saintly young man of Assisi, I doubt that poor Francesco’s defence mechanism to protect his mind against his father’s betrayal could be of any help now…

Categories
Art Aryan beauty Beauty Metaphysics of race / sex

The White Queen

Recently I watched the black-and-white 1935 and 1952 film adaptations of Les Misérables. But I also watched the much more recent 1998 color adaptation starring Liam Neeson, Geoffrey Rush, Uma Thurman, and Claire Danes. In Victor Hugo’s novel the revolutionist Enjolras is said to have the appearance of a good-looking ephebe, with “long fair lashes, blue eyes, hair flying in the wind, rosy cheeks, pure lips, and exquisite teeth.” Now, in this politically-correct fin de siècle adaptation, Enjolras is a nigger!

This vindicates what I recently said in “My Fair Lady”: forget recent films and see only the films that our grandparents liked. This said, once in a while there are rare exceptions. The premier episode of the first and only season of The White Queen, which was broadcast last June, is a gem.

the-white-queen

You don’t have to watch the entire season since, right on episode 2, the extremely nasty court instigations began—as most of the season is set against the backdrop of the War of the Roses: two royal houses, Lancaster and York, fighting for the throne of England. Backdrop aside, I found the very first episode absolutely inspiring. In fact, that is precisely the world that we must fight for, at least visually!

There’s a scene that lasts less than a minute when, in the gardened path leaving their home, the commoner Rivers family wears white roses to honor Edward IV. The scene, which depicted a beautiful, rather large family, elevated my spirit to the heights of my inner world (so to speak): the world I would like to create on Earth. The blond children together with their elder brothers and beautiful sisters and parents in bucolic England are the perfect embodiment of why the fourteen words must be our creed and religion.

I highly recommend renting the season and watch the very first episode: the series premiere. (The whole season on the other hand will only make you suffer because of the nasty court intrigues of the War of the Roses.)

Categories
Ancient Greece Art Aryan beauty Evropa Soberana (webzine) Hesiod Homer

Were the Greeks blond and blue-eyed?

– XII –

afrodita
 
This piece has been chosen for my collection The Fair Race’s Darkest Hour. It has also been merged within a single entry.

Categories
Ancient Greece Ancient Rome Art Aryan beauty Beauty Evropa Soberana (webzine) Iliad (epic book) Metaphysics of race / sex Nordicism Racial studies

Were the Greeks blond and blue-eyed?

greek_blonds

This piece has been chosen for my collection The Fair Race’s Darkest Hour. It has also been merged within a single entry.

Categories
Ancient Greece Ancient Rome Art Aryan beauty Homosexuality Metaphysics of race / sex Pederasty Plato

Homosexuality in ancient Greece?

Oh! That my spirit were yon Heaven of light
To gaze upon thee with a thousand eyes

—Plato

apollo_sauroctonus



Tomorrow Sunday I won’t post any entry here to leave my visitors the opportunity to read carefully my latest entry on “Women and marriage” in Sparta. The uttermost importance of what the author says in that post is explained in my “metaphysical” comment in that thread.

Since that post is related to Eros in Ancient Greece, the issue of other forms of Greco-Roman sexuality should be addressed.

It irritates me that LGBT deviants and writers like James O’Meara want to usurp the legacy of the classical world to rationalize their lifestyles. The fact is that the missing color in their rainbow flag—the Hellenes’ infatuation with handsome adolescents, not adults—was the only form of homosexuality tolerated in some Greek and Roman cities. This had nothing to do with the contemporary “gay” movement or sex between coeval adults.

As a dilettante in classic literature I tried to say something about it in “On classic pederasty,” but there are people who are far more knowledgeable than me. Today, surfing the internet starting here, I found several posts by a blogger in The Phora that complement what I have said. The erudite blogger, Ixion, is the one who uses as an avatar an image of the Virgin Mary; you may skip the other comments in that thread, “Debunking Ancient Greek Homosexual History.”

But all of this is a distraction related to my differences with Counter-Currents: what really matters is the subject of hetero-sexuality in Ancient Greece.

Categories
Alfred Rosenberg Ancient Greece Aryan beauty Evropa Soberana (webzine) Friedrich Nietzsche Homer Indo-European heritage Marriage Metaphysics of race / sex Patriarchy Pedagogy Rape of the Sabine Women Sparta (Lacedaemon) Women

Sparta – X

This specific chapter of Sparta and its Law has been moved: here.

If you want to read the book Sparta and its Law from the beginning, click: here.

Categories
Aryan beauty Miscegenation Neanderthalism William Pierce

Hunter – 1

dr_pierce

This entry has been moved: here.

Categories
2001: A Space Odyssey (movie) Aryan beauty Autobiography Beauty Child abuse God Hojas Susurrantes (book) Metaphysics of race / sex Philosophy Psychology Stefan Zweig Yearling (novel)

A postscript to my prolegomena

Further to what I said yesterday.

A deeper response to the questions raised by Stubbs would imply reminding my readers that, at the end of his Critique of Practical Reason, Kant said that there are two universes: the empirical universe and the subjective universe. Karl Popper comments that he who doesn’t believe in the second universe would do well to think about his own death—it is so obvious that a whole universe dies when a human being dies!

What I find nauseating in today’s academia is that it is an institution that denies the existence of this second universe. One could imagine what would happen if a student of psychology or psychiatry tried to write a lyric essay about why Nietzsche lost his mind, like the one that Stefan Zweig wrote and I have been excerpting for WDH. (And wait for the next chapters where Zweig’s story reaches its climax…)

A proper response to Stubbs would require an absolute break from the epistemological error, a category error, so ubiquitous in the academia. That is to say, we must approach such questions as if they were questions for our inner worlds.

The best way to respond to Stubbs, following what I have said about psychoclasses, is imagining that few whites have touched the black monolith of the film 2001. Those who have touched it—and here we are talking of the “second” universe that the current paradigm barely acknowledges—know that the most divine creature on Earth, the nymph, must be preserved at all costs.

This is not the sphere of objective science. Since we are talking of the ideals of our souls, let me confess that I became a white nationalist in 2009 when I lived in the Spanish island Gran Canaria, near Africa. The big unemployment that started in 2008 affected me and, without a job and completely broke, I spent a great deal of time in the internet. When I learned that a demographic winter was affecting all of the white population on planet Earth I was watching a Harry Potter film featuring a blondest female teenager. I remember that I told to myself something to the effect that, henceforward, I would defend the race with all of my teeth and claws.

However, to understand this universe I would have to tell the (tragic) story of the nymph Catalina: a pure white rose who happened to live around my home’s corner decades ago, who looked like the girl in that Parrish painting. But I won’t talk about the tragedy (something of it is recounted in Hojas Susurrantes). Suffice it to say that since then my mind has been devoted to her beauty and, by transference, it is now devoted to protect all genotype & phenotype that resembles hers…

Once we are talking from our own emergent universe (emergent compared to the Neanderthals who have not touched the monolith), Stubb’s questions are easily answered if one only dares to speak out what lies within our psyches:

So let me think of some fundamental questions that need to be answered: Why does it matter if the White race exists, if the rest of the humans are happy?

Speaks my inner universe: Because the rest of humans are like Neanderthals compared to Cro-Magnon whites. Here in Mexico I suffer real nightmares imagining the fate of the poor animals if whites go completely extinct (Amerinds are incapable of feeling the empathy I feel for our biological cousins).

Why does it matter if the White race continues to exist if I personally live my life out in comfort?

Speaks my inner universe: Because only pigs think like that. (Remember the first film of the Potter series, when Hagrid used magic to sprout a pig’s tail from Dudley’s fat bottom for gulping down Harry’s birthday cake.) We have a compromise with God’s creation even when a personal God does not exist.

Why should I be concerned with the White race if it only recently evolved from our ape-like ancestors, knowing that change is a part of the universe?

Speaks my inner universe: Because our mission is that we, not others, touch again the black monolith after four million years that one of our ancestors touched it.

Why should I be concerned with the existence of the White race if every White person is mortal, and preserving each one is futile?

Speaks my inner universe: It is a pity that no one has read The Yearling that I had been excerpting recently. I wanted to say something profound in the context of child abuse but that is a subject that does not interest WDH readers. Let me hint to what I thought after reading it.

To my mind the moral of the novel is not the moment when the father coerced his son to shoot Flag, but the very last page of Marjorie’s masterpiece. Suddenly Jody woke up at midnight and found himself exclaiming “Flag!” when his pet was already gone.

moment of eternity

The poet Octavio Paz once said that we are mortals, yes: but those “portions of eternity,” as a boy playing with his yearling, are the sense of the universe. The empirical (now I am talking of the external) universe was created precisely to give birth to these simple subjective moments: figments that depict our souls like no other moments in the universe’s horizon of events.

Why should I be concerned with preserving the White race if all White people who live will suffer, some horribly, and none would suffer if they were wiped out?

Speaks my inner universe: The boy suffered horribly when his father obliged him to murder Flag, yes. But the moment of eternity, as depicted in Wyeth’s illustration, had to be lived. It will probably leave a mark if another incarnation of the universe takes place…

Categories
Aryan beauty Maxfield Parrish

Prolegomena

for the new religion for Whites


In a previous thread Stubbs responded to one of my comments:

I have, and I’m not really a theist. I’m more along the lines of Pierce or Heidegger or something. The problem with trying to emulate the NSDAP on this one is that they were able to use a lot of “meta-political” work done prior. They had Kant and Hegel and Nietzsche and so on, which wasn’t ideal but was at least a start.

Their religious dogmatism was mostly limited to things like banning freemasonry or not letting atheists into the SS, which wasn’t “separation of church and state” but wasn’t exactly a reformation either. They had to deal with the same problem as us: ending nihilistic atheism through something besides Christianity. It requires a new way of thinking, but I don’t see how the German people of 1940 could have been ready for it. They hadn’t witnessed the collapse of their entire civilization, they weren’t going to believe that God was dead just because Nietzsche claimed it. Now we know.

Maybe I’m being a little too bombastic; I don’t really care whether “the Spirit proceeds from the Son who proceeds from the Father” or “both the Spirit and the Son proceed from the Father”, but that doesn’t mean religion shouldn’t be debated in the public sphere, as a matter of right and wrong, and not merely a “personal opinion” to be tucked away. I see secularism as a sort of spiritual pacifism, and pacifism on the highest questions (is there a God?) trickles down to even the most basic issues (who are we to say homosexuals can’t marry?).

So let me think of some fundamental questions that need to be answered: Why does it matter if the White race exists, if the rest of the humans are happy? Why does it matter if the White race continues to exist if I personally live my life out in comfort? Why should I be concerned with the White race if it only recently evolved from our ape-like ancestors, knowing that change is a part of the universe? Why should I be concerned with the existence of the White race if every White person is mortal, and preserving each one is futile? Why should I be concerned with preserving the White race if all White people who live will suffer, some horribly, and none would suffer if they were wiped out? Why should I as an individual put effort into helping my race when it’s very unlikely that my personal effort will tip the scales? Why should I bother living at all, if my life is not immediately entertaining to me?

These are big questions. Maybe no one in the 1930s would ask why Germans must survive, but Pierce’s student has become the norm in 2013. I don’t think we can just give a smattering of different reasons and call it good enough. We’re going to need answers, and we’re going to actually need to agree on what the answers are, and how we got them, and that means no separation between religion and politics. Incidentally, this also makes a Christian-pagan-atheist alliance very difficult, and I think each position will have to divorce itself from and, at most, work in parallel with the others. Eventually something will become “king of the hill” and it will flip the world upside-down.

♣

This is my response:

So let me think of some fundamental questions that need to be answered: Why does it matter if the White race exists, if the rest of the humans are happy?

That and the rest of your questions are easy questions—for me. But I acknowledge that trying to respond in a blog entry is extremely difficult (William Pierce tried to ponder along similar lines in the very first of his weekly speeches). The real problem with this topic is that it involves something that we may call “psychoclasses,” a subject I mention in those pages of my book where I try explain psychohistory.

If regarding music you belong to a superior psychoclass to those of the masses, you will find it impossible to “prove” your superiority unless you are a scholar of musical science (see e.g., this response by Roger to one of James’ articles on music at Counter-Currents). I can grasp what Roger says intuitively. But I am not a music scholar. I can’t use language to prove that those who like the crassest forms of pop music are spiritual degenerates. Similarly, it’s all too easy to recognize a beautiful or an ugly face you see in the real world, but when trying to use mere language to describe that face to, say, the police, you will see that you need a visual representation of it.

It is the same regarding your questions above. As I told you in that thread, to me the beauty of the white Aryan woman (some would argue that leptosomatic ephebes fall in this category too) could transform itself into a new myth. To use Michael O’Meara’s words in Toward the White Republic:

For it is myth—and the memories and hopes animating it—that shape a nation, that turn a “motley horde” into a people with a shared sense of purpose and identity, that mobilize them against the state of things, and prepare them for self-sacrifice and self-rule.

Myth, not race realism, not stats on black-on-white crime or an excruciating analysis on the Jewish problem, will create the white ethnostate. Let us not use only those old tones anymore when trying to communicate with the broader population. Remember those words written specifically by Beethoven (rather than Schiller) for his Choral symphony:

Oh friends, not these tones!
Rather, let us raise our voices in more pleasing
And more joyful sounds!

For the emergent individual, classical music is the manifestation of a spiritual stage; the crassest forms of pop music and sexual permissiveness, the manifestation of a degenerative, hedonistic stage. The problem with the new myth that potentially could galvanize Whites is, of course, that like music it cannot be articulated except by means of using the right hemisphere of the brain; in this case, the visual arts.

Terre et Peuple, Blut und Boden

Catalina, the crown of the evolution, a girl I met in 1980

The above illustration comes from the brush of the American painter Maxfield Parrish. That Westerners in general and Americans in particular have been degrading their psyches into descendent spirals since World War 2 is evident when keeping in mind that it was estimated that a copy of one of Parrish’s masterpieces, Daybreak, could be found in one out of every four American households in times when Hitler was in power.

Even later, when I was a child in the 1960s, I remember how the American and British cultures still celebrated spiritually the beauty of the Aryan woman. I was a child when the original Prince Valiant came up in every Sunday paper, a comic-strip where the female characters were depicted as hyper-Nordic beauties and the institution of marriage (and the femininity of women) was solid.

Whites need to evolve, make a quantum leap from their current degeneracy to their previous stage. This cannot be done as some young people in the movement say, by invoking the year of 1936—as the Spanish Civil War was, literally, the last ditch of the Christian era (ask me: who studied in the Madrid High School of Mexico City). Following Hegel’s dialectic I would say that Christian numinousity can be merged within its antithetical secularism, giving birth to a synthesis that would be neither Christian nor secular in the current liberal sense.

Let me finish this post with the last paragraph of my essay “Gitone’s magic,” a sort of Platonic response to Counter-Currents’ explicitly “gay” agenda:

I imagine modifying the Northwest Republic tricolor flag by means of placing the colors horizontally and adding the full image of Parrish’s Garden of Opportunity in its middle. Not because in our search for the inexplicable superiority of the Venusinian we males should try to imitate Gitone or Tadzio, which is impossible. But because only the unreachable archetype of the eternal feminine will lead the white race to the Absolute.

I don’t know why, but I confess that every time I read this last line I find myself almost on the verge of tears…