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Category: Autobiography

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Autobiography Christendom Christian art Constantinople Eastern Orthodox Church Kriminalgeschichte des Christentums (books) Theology

Christianity’s Criminal History, 155

– For the context of these translations click here –

The dispute over images begins

If we are well-informed about the 6th century of Byzantine history, thanks especially to the detailed descriptions of the historian Procopius, the 7th and 8th centuries remain in great obscurity. Only the chronicles of two theologians, both defenders of images and who died in exile—that of the patriarch of Constantinople Nicephorus and, somewhat more extensively, that of Theophanes the Confessor—shed little light on that violent period, within which the late 7th and early 8th centuries are regarded as one of the darkest epochs of Byzantine history.

Emperor Justinian II (685-695, 705-711), who tried so hard to derive imperial power from the will of God, had many thousands of Slavic families, previously deported by him, executed. In 695 he was expelled from the throne and, with his nose cut off, banished to Crimea. Subsequent rulers succeeded one another in rapid succession, and for two decades total anarchy triumphed. In addition, the Bulgars, nomads from the Volga territories, broke into the empire and in 711 advanced under Chan Terwel to the vicinity of Constantinople. In 717 the Arabs reappeared and besieged the capital, although Leo III (717-741) the Isaurian was able to repel them. But it was precisely this saviour of Byzantium, so exalted by Christianity to this day, who was also the author of a bloody Christian quarrel, which shook the Byzantine world for more than a century and more violently than any other religious dispute, and contributed to no small way to the estrangement between eastern and western Rome.

By general estimation the conflict began in 726, when a devastating earthquake in the southern Aegean was interpreted as a ‘judgement of God’ because of the new ‘idolatry’ that had penetrated the Church: the worship of images. Emperor Leo III ordered the removal of all representations of saints, martyrs and angels, and in 730 ordered their destruction, not excluding images of Christ and Mary. Iconoclasm, which caught on not only among the clergy but also among the masses, has often been the subject of study but has been explained perhaps more contradictorily than any other phenomenon in Byzantine history. What is certain is that it shook the empire to hardly imaginable limits. Much more than a mere theological dispute or religious reform movement, it also represented a clash between civil and ecclesiastical power and reduced the state to a heap of ruins; and this at a time of a certain political recovery within and beyond the borders and when the Christological controversies had already ended.

Moreover, the starting point of the dispute over images was a purely theological-dogmatic problem. Already the primitive Indo-European religion was devoid of images, as were the Vedic, Zarathustrian, Old Roman and Old Germanic religions. And so was the Jewish religion in particular. The Old Testament already strictly forbade any worship of images. Nor did early Christianity know of any figurative representation of God. Quite the contrary. Just as ancient Judaism expressly condemned the making of representations and just as the prophets mocked ‘those who make a god and worship an idol’, so also the early church fathers fought long and hard against the worship of images, which was to become so widespread later on.

Even in the 4th century, theologians such as Eusebius and Archbishop Epiphanius of Salamis were against graphic reproductions, while the Council of Elvira forbade the reproduction and worship of images. On the contrary, it was ‘heretics’, the Gnostics, who initiated the change and who introduced the image of Christ and its veneration into Christianity.

Its use spread to the East from the 4th century, and by the 6th century it was as widespread there as it is today. Not only images of Christ were venerated, but also those of Mary, the saints and angels. It was mainly the monks who encouraged this practice for a very specific material reason: iconolatry was part of their business (e.g. the pilgrimages that brought money). The pro-icon theologians (iconodules) justified it all, because according to their interpretation it was not the dead image that was worshipped, but the living God, and, as Nicephorus said, ‘a vision leads to faith’. On the other hand, the destroyers of images (iconoclasts) tried to give renewed validity to the Christian prescriptions, which were unquestionably older.

But the people venerated the icons themselves as bearers of health and miracles. The icon became the content and synthesis of their faith. It was engraved on their furniture, clothes and armour. Thanks to heaven or priestly art, icons began to speak, bleed, to defend themselves when attacked. Moreover, there were eventually icons that represented a real novelty, since they were ‘not made by human hands’ (acheiropoietai).
 

______ 卐 ______

 

Editor’s Note: For The West’s Darkest Hour, the only thing that matters is the destruction of Greco-Roman art by Christians (Christians destroying their art is as good for us as BLM destroying the statues of white Christians). In this image we see St Benedict’s monks destroying a statue of Apollo. Regarding those images Karlheinz Deschner speaks of in the last sentence, the supposedly miraculous images ‘not made by human hands’, for two years I researched the most famous relic of this type, the image on the shroud of Turin, and published my findings here. In my humble opinion, the so-called ‘shroud’ of Turin was the last ditch of Christendom’s dying apologetics (the apologetics of American fundamentalists is so ridiculous that no one takes it seriously). Deschner continues:
 

______ 卐 ______

 
Thus the believing people increasingly exalted the images, identifying them with the saint they represented. They kissed the statues and the representations, and lit candles and lamps for them. The sick sometimes took coloured and scratched particles from them to obtain health. They were incensed and the faithful knelt before them; in a word, the people treated such objects in exactly the same way as the pagans treated their ‘idols’.

And it was precisely the opponents of iconolatry, the iconoclasts, who interpreted this as a kind of idolatry. They came from the imperial household, from the army and especially from certain regions under the influence of anti-image Islam, such as the territories of Asia Minor. They also lived in the borderlands of the eastern part of the empire, where especially the Paulician admirers of the Apostle Paul were opposed to the worship of the cross and images, ceremonies and sacraments. These were ‘heretical’ Christians, who first appeared in Armenia in the middle of the 7th century and who for more than two centuries were extremely active on the eastern Byzantine frontier.

It is, however, curious, and at the same time sheds some light on the whole controversy, that the emperors and army, who were the most bitter enemies of the cult of images, had earlier been its special promoters. The rulers of the 6th and 7th centuries, taking advantage of the delirium of the masses for images, had used them for their political and especially military purposes. The images were led into countless battles and whole cities were placed under their protection, turning them into fortress defenders.
 

______ 卐 ______

 
Editor’s note: This seems like a long time ago. But for me it is very close. When years ago I tried to tell my Catholic father that the Islamisation of Europe was a very alarming phenomenon, and France came into the conversation, he replied triumphantly: ‘Nothing can happen there: there is the Virgin of Lourdes!’

My smiling father’s statement couldn’t be understood without an explanation. In 1883 my great-grandfather Damián Tort Rafols, who could speak French, brought back a bronze replica of the Virgin’s grotto, which he bought in France. The replica became an object of worship for the Tort people of Chiapas and Puebla, and still stands a few metres away from where I am writing. The level at which the ancient Tort worshipped this replica, according to intergenerational anecdotes, has always impressed, and embarrassed, me.

What struck me most about my father’s triumphant declaration is that, more than a thousand years after that Byzantine delirium, there are still people who believe such things as that a specific Virgin can protect a city or nation, be it modern France or any other. Deschner continues:
 

______ 卐 ______

 
But all too often they had failed in that function as one city after another fell to the ‘infidels’, which undoubtedly brings us closer to the direct cause of iconoclasm. If the images had performed the miracles expected of them, their destruction would probably never have happened. ‘But the icons hadn’t delivered what the people expected’ (Mango).

The revolt had come mainly from the Eastern episcopate. The iconoclastic party had its main representatives in the minor Asian bishops Constantine of Nakoleia, Metropolitan Thomas of Klaudioupolis and Theodore of Ephesus. The iconoclastic party also had its first fatalities: several of the soldiers sent to remove the images were killed in a popular uprising. The iconodules, the image-worshippers, were found in almost every corner of the empire. In the East they included the nonagenarian Patriarch Germanos of Constantinople (715-730) and the metropolitan John of Symnada, as well as monks. In the West, the cult of images was defended by the great masses, and above all by the papacy, which claimed greater autonomy and even political leadership from the very beginning. It was no coincidence that Byzantine sovereignty succumbed to a considerable extent in central Italy.

The imperial court soon renounced iconoclastic actions in Italy. Although the monarch Constantine V (741-776), a vehement enemy of images, who declared himself a true friend of Christ and a worshipper not of his image but his cross, personally wrote some polemical writings and created his own theology, especially against the representation of Christ, which for him was an expression of Nestorianism or Monophysitism, i.e. the separation or mixing of ‘the two natures’ in Christ. And the Council of Constantinople (757) rejected outright the worship of images as the work of Satan and as idolatry.

Categories
Autobiography Deranged altruism Gaedhal (commenter) Racial right Theology

I don’t think your Lord exists

by Gaedhal

Schopenhauer famously said that the sun sees so much carnage on its daily course that it were better if the earth, like the moon, were still in a crystalline state and not able to call forth the phenomenon of life.

I agree with the carnage bit. I disagree with the notion that a crystalline dead universe is superior to a universe with life in it.

Just personally I think that not existing forever is an unimaginable concept. Hitchens said that every attempt to imagine the extinction of our own personal consciousness fails. Alan Watts, a non theist, said that not existing forever is not an experience that you can have. The atheist Epicurus said that death does not concern us. Where we are, death is not; and where death is, we are not. Thus, as opposed to Benatar, I propose, instead, making the best of a bad situation. Existing on this Hell Planet of parasitism and predation is a bad situation.

However, Schopenhauer’s point that no decent God would claim this Hell Planet of predation and parasitism as his own handiwork still stands. The parasites and predators on this planet are no compliment to any decent God. By believing in this Lord of theirs, it sets you up to be duped in so many other ways. If you can buy that today with its rapes, murders, tortures, shootings, stabbings, car deaths, starvations, amputations, acts of paedophilia etc., was created by their Lord, then you can also buy Matt Chandler’s crocodile tears and his extremely sketchy outline of the events that transpired.

There is much more to this story than meets the eye.
 

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Editor’s Note: Matt Chandler is a pastor of a church in Texas.

Gaedhal hit the nail on the head when he said ‘by believing in this Lord of theirs, it sets you up to be duped in so many other ways’. As long-time visitors to this site know, I only woke up to racial issues after I turned fifty springs in this world. Before that, I devoted myself to understanding a family tragedy caused, first and foremost, by my father.

After decades of thinking about it, I concluded that once you accept astronomical doublethink, as in Christianity with the doctrine of eternal damnation and the punisher being a god who supposedly loves us infinitely, you can believe anything.

I am not going to detail how Puebla Catholicism corrupted my father’s mind in the 1930s and how that is related to a tragedy that happened in the 1970s. Anyone who wants to know about that can read my autobiographical books. But after decades of pondering the subject I see clearly that the original sin lies in the religion of our parents.

That’s why I have hope…

If the original sin is Christianity, the white race can still be saved. Serious would be, as Kevin MacDonald seems to suggest, that universalist altruism is genetic among whites. I don’t think it is, because whites weren’t bananas before Christianity. It was Christianity that made them crazy, like methamphetamine makes crazy those drug addicts we see in the TV series Breaking Bad.

If deranged altruism is genetic, the Aryan is doomed to extinction. If instead it is malware that has taken hold of the Aryan psyche, it is possible to remove the malware from our souls through Nietzschean transvaluation (which includes ‘secular’ values back to Greco-Roman values). See why The West’s Darkest Hour is the only thing worthwhile among the racialist forums? No one but us is proposing the formula Umwertuung aller Werte as the salvation of our souls.

Nota bene: Today I won’t add another article on Deschner’s history of Christianity because I am still very busy correcting the syntax of the book Daybreak.

Categories
Autobiography

The shadow of Amara

After a bitter family event, I will devote this day to adding a final chapter to the revised edition of The Grail: the last book of my autobiographical trilogy. I may even title that chapter ‘The Shadow of Amara’.

Categories
Autobiography Degenerate art Film Music

On music education

Two years ago, during the pandemic and lockdowns, I recommended half a hundred films. And about ten years ago an Australian asked me in the comments section of this site what pieces of classical music I would recommend for him to suggest to his daughters.

But music is not like films. One can watch typical Hollywood cinema, like Presumed Innocent and The Fugitive with Harrison Ford, and not degrade one’s soul. Those films are light cinema, but they don’t necessarily corrupt us.

Music, on the other hand, is like sex.

These days I have participated in a comment thread on The Unz Review about an article by Michael E. Jones in which he mentions his recent debate with Greg Johnson, where the Catholic Jones criticises homosexualism.

It has been over ten years since I distanced myself from Johnson because of his defence of the misnamed ‘gay’ movement, and for promoting what the Nazis called ‘degenerate music’ on his webzine.

To my way of thinking, sex education is like music education. It is not so much, as the Australian naively asked me, a matter of suggesting a dozen masterful pieces of classical music. Rather, we must prevent our children from listening to degenerate music just as, in a healthy society, we prevent our girls from having premarital sex.

What good is a long list of my favourite works in classical music if the average Westerner would then go on to listen to—and even enjoy!—degenerate music? It’s like showing a teenage daughter the old movie Ivanhoe starring an archetypically Aryan actor like Robert Taylor and an absolute adolescent beauty (Liz Taylor) when, on the weekend, that same daughter goes on a date with a black.

In music education it’s not the sums that count (remember the Australian who asked me for a list so his daughters could add my recommendations on their mobile phones). It is subtraction that counts.

So, in today’s world, it makes no sense to make a list of classical music pieces for our children to listen to. For education to work, one would have to cut the child off from the West as Russia has cut itself off, and create a traditional society—something impossible in the soft totalitarianism of today’s West.

I was educated musically. At the age of five or six I discovered my first musical love thanks to a record of my father’s, Mussorgsky’s Khovanshchina or Dawn Over the River Moscow, an anecdote I tell in more detail in one of my books.

My early discovery of that sublime prelude happened in the early sixties, a time when the little boy I was had not heard a note of degenerate music. And how could I not be well educated when in those years my father had gone to Utica in New York to re-release one of his symphonic works?

Do you understand what I mean when I say that in musical matters one educates by example? In Gomorrah it makes no sense to make a list of classical pieces when we are as surrounded by degenerate music as fish in water. But I would like to make an exception.

Below we can listen to my first musical love. It’s curious that my first loves were Russian pieces. That’s because, as we see in the old newspaper clip of my father in Utica, he confessed ‘Stravinsky is my idol’. (Not long after discovering Khovanshchina my dad used to play for me another Russian piece that, in time, would become one of my favourites: the Firebird Suite.)

Like decent sexual behaviour, good music can only be taught by example, and by strict prohibitions. With all that Russia has banned in recent days from the Gomorrahite and dying West, that country will soon become the healthiest white society in the world…

Categories
Autobiography Exterminationism Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 92

I remember with nostalgia the beautiful cats that abounded, more than half a century ago, in the streets and houses of the good city of Lyon where I was born, and where I grew up.

Rare were the shops where one didn’t see one of these felines sitting at the door, or comfortably stretched out on the counter, or rolled up in a ball in its basket, somewhere in a corner, well-fed, loved, trusting, ready to be caressed by the child that I was. There was rarely a family without one, unless there was a dog in its place, also loved, pampered, happy (usually). Most city dwellers didn’t have holidays then, certainly not paid holidays. And the few who did, perhaps didn’t feel obliged to spend them away from home. Or, if they had to go away, at least one member of the family stayed behind to look after the animals or a neighbour who didn’t leave town, or a complaisant caretaker took care of it.

My parents had a cat since before I was born. And as far back as I can remember, I can see myself running my hand with delight through the warm, purring, silky fur, while a beautiful velvet head rubbed against me, and two half-closed amber eyes looked at me with total abandon.

Today, in the same city and so many others, rarer and rarer are the children who grow up in the daily company of beloved pets, dogs or cats. The question arises: ‘What should we do with them when we go on the necessary holidays? And what would be done with them if we had to move to a new building and weren’t allowed to have pets in the new flat?

It is no longer conceivable to spend a whole life in the same house, without annual holidays, without travel, without changes. One prefers to do without familiar animals rather than car trips. Few people give up all travel for the sake of the animals they have taken under their protection (I know a few who did, however) in case they cannot take them with them and cannot find anyone they can rely on to look after them.

On the other hand, at the time of the annual rush of holidaymakers out of the cities, one meets in the streets, along the roads, and even in the woods, sometimes tied to the trunks of trees, and thus destined to die slowly of thirst and hunger, abandoned animals. (A few years ago, several thousand dogs were discovered abandoned in this way in the forest of Fontainebleau.) They, in their innocence, had trusted men and given them unconditional love. And these same men had, for a time, seemed to love whom they had fed and pampered, and whom they finally kicked out of their carriage, to go away, with a light heart, without responsibilities, without embarrassment, to enjoy their leave; in fact, whom they had never loved.
 

______ 卐 ______

 

Editor’s note:

I would like to use this entry to reiterate my differences with Savitri regarding the animal kingdom. The best way to do it is to respond not to what Savitri just said, but to what a concerned reader told us yesterday. This was my response in that thread:

Amen, but I would put your #12 as my #1. After all, the first thing the Nazis did when they came to power was to ban cruelty to animals, right?

Regarding your #13, on this point I somewhat disagree with Savitri in that there is a serious conflict of interest between the species. Yesterday I saw a clip of some orange parakeets [only two seconds!: here] that really sublimated my soul when I saw them looking so sweet… If I had the power, I would exterminate those snakes that climb trees to hunt and swallow them.

Neither Savitri nor today’s Gaia fans (remember that old contributor of this site, Manu Rodríguez?) see this conflict of interest. They have idealised the animal kingdom just as Christians and neochristians idealise humans.

The way ‘my Kalki’, so to speak, understands exterminationism is somewhat different from Savitri’s Kalki.

Categories
Archeology Autobiography Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 84

What does it mean to speak of the irrevocable impossibility of ‘rectification,’ in the sense in which a devotee of the cyclic theory of History—such as, in India, the first ranks of orthodox Hindus; such as, in the West, a Rene Guénon or Julius Evola—would understand this idea?

It means—and there it is almost a ‘self-evident truth’—the continuation of the course of events and currents of thought, and the evolution of the human and non-human world, as we have known it for as long as there has been a history, that is to say, for as long as we have been able, with the help of relics and documents, to construct for ourselves an idea, as non-arbitrary as possible, of the past.

We can hardly go back more than a few millennia if we want to confine ourselves to history proper, i.e. to a more or less explainable human past. We can only look back a few tens of thousands of years, starting with mysteriously preserved art objects whose meaning and use we ignore, but whose obvious perfection we nevertheless admire.

A few years ago I saw, in the small museum of the chateau of Foix, a flint statuette of such a model, and such an expression, that none of the masterpieces of Tanagra surpasses it in beauty. The anonymous sculptor who left this marvel lived, the guide tells me, ‘some thirty thousand years ago’. What did he want to do, no doubt spending several years of his life giving a soul to this insignificant fragment of the hardest stone there is? Did he want to represent a deity—to create a concrete form that helped him and others to concentrate the mind, the first step towards the ‘realisation’ of the Unthinkable? Did he want to immortalise a beloved face? To attract scattered forces to a point—and which ones?—for a definite aim. And which one?

Only those who live ‘in the eternal’ and who can, through a created object, enter into effective contact with its creator, who is always present for them, could say. I cannot. But I do know the deep impression that this statuette left on me: the impression of a forbidden world, separated from ours by some impenetrable veil, and of a quality far superior to ours; of a world where the ‘average man’, the simple craftsman, was so much closer to the hidden Reality than the greatest of our relatively recent artists (not to mention, of course, all the producers of ‘modern art’!).

Thirty thousand years! In perpetuity without beginning or end, that was yesterday. Some archaeologists, whose assessments I cannot, in my ignorance, judge the accuracy or error of, attribute ten times this age to the enigmatic carved and sculpted blocks of Tiahuanaco. Assuming that they are right, or that they are only wrong by a few millennia, it was only yesterday. It is difficult, beyond a certain distance, to distinguish differences in the past. This already applies to the very short period of a human’s life.

Unlikely as it may seem, my earliest clear memories are of the time when I was between one and a half and two years old. I can see the flat my parents lived in at that time, with its furniture. I can easily relive the impression made by certain knick-knacks, and several episodes connected with the child’s car in which my mother used to take me for a ride. But these memories, which go back to, let’s say, 1907, seem to me hardly older than the first film, Quo Vadis?, that I saw, in April 1912, since it was preceded by Newsreels, one of which, the most important and the only one that I remember, was none other than the famous sinking of the Titanic. If I were to live for several centuries, I would undoubtedly put the memories of my tenth and my fiftieth year ‘on the same level’ (in the way that ‘pre-dynastic’ Egypt and that of Pharaoh Tjeser, the great king of the 3rd Dynasty, seem to me, in the fog of time, to be almost contemporary).

Thus all that I can say of the more or less remote milestones that scientists, specialists in prehistory, discover along the path of creative men—we don’t even know which—is that they evoke the whole of a past in which all that counts for me, and in particular the beauty, strangely surpasses the present that I see around me.

Categories
Autobiography

My stepping stones

in crossing the psychological Rubicon

In my previous post I talked about a couple of steps I crossed when I was a normie, but not about my steps in crossing the psychological Rubicon.
 

2008

The first step in leaving the lands of Normieland behind me towards National Socialism was my discovery of the Islamisation of Europe, which the media had hidden from me and only in October of 2008 I discovered thanks to the internet.
 

2009

Living in Spain, I spent several months immersed in sites alerting Westerners to the alarming mass migration of Muslims in Europe, but these people rarely talked about racial issues. Incredibly, I had deleted an article of mine critical of Catholic legends about St Francis in one of my blogs because, at the time, I believed that defending the West meant defending Christianity.

The first big surprise came in July and August of 2009. In one of the Gates of Vienna discussion threads, the comments of a Swede (see pages 25-44 of Daybreak) made me re-evaluate Nietzsche, in the sense of seeing that Christianity represented the inversion of Greco-Roman values, and that Christian ethics was the basic aetiology of Aryan decline.

Not long after that great discovery I first entered a white nationalist site, TOQ Online, then edited by Greg Johnson, and I was most impressed by Michael O’Meara’s essay ‘Toward the White Republic’: the first time I had ever heard an American intellectual proclaim the need for independence from the United States!

When I left Spain, at the airport I began to read several TOQ Online articles I had collected, although I didn’t read them in detail until after crossing the Atlantic.
 

2010

Given that all the sites that focus on the Islamisation of Europe are conservative Zionist types, I was initially very reluctant to see the Jewish Problem as a genuine problem, as presented in the white nationalist forums. It didn’t take long to disabuse me. By February of 2010 I had a rude awakening to the reality of the JP, as can be seen in the old incarnation of this site (here and here).

On 20 April a colleague of Hunter Wallace’s published an article about Hitler in Occidental Dissent whose comments section became a real treat for those of us so hungry for red pills. It was in that comments section that Greg Johnson published in its entirety an essay by Irmin Vinson (later published in one of Counter-Currents Publishing’s books) that radically changed my view of Hitler. (Wallace would later delete the article, so that thread can no longer be seen.)

I think it was that year that I first heard The Turner Diaries in the voice of William Pierce himself: a tremendous milestone in my spiritual development in that I realised that the ‘Neanderthal extermination’ ideas I had harboured for decades had been spelt out in a highly engrossing novel. It takes some time to download Pierce’s audio but it can be listened here (for a few textual excerpts, click here).

But Pierce had died, and on 21 October I began reading a novel by a still-living author: The Brigade, the best novel by Harold Covington, who was inspired by The Turner Diaries. This same year I devoured Covington’s complete tetralogy about the founding of a white republic in the north-western United States after a war of secession. I must confess that this tetralogy (Covington hadn’t yet written Freedom’s Sons) restored my manhood. Previously I was as demoralised as the average Westerner when it came to revolutionary violence.
 

2011

On 4 March I began reading The Turner Diaries in a home printout of the text, to better understand the novel I had heard in Pierce’s voice. In June, the webzine Counter-Currents began running a series of articles by Roger Devlin about the weapon of mass destruction that is feminism that made a huge impression on me, and would eventually be published under a single cover.

But the big highlight of 2011 was J.A. Sexton’s review of Hellstorm: The Death of Nazi Germany, reproduced on pages 485-494 of The Fair Race’s Darkest Hour. I realised that what the Allies did to the Germans was infinitely worse than the crimes the System attributes to the Nazis.
 

2012

When I asked on a racialist forum whether any histories had been written about the white race, Franklin Ryckaert informed me that Pierce, and Arthur Kemp for that matter, had written a couple of books on the subject. I started my first online reading of Pierce’s Who We Are on 9 July, and signed the copy I received from Ostara Publications of Kemp’s March of the Titans on 30 July.

Thanks to these two books, the tremendous historical gaps with which the System brainwashes us began to be filled with top-notch data, and by 24 August I received my copy of Tom Goodrich’s Hellstorm: the book I recommend most highly of all, definitely #1 on my list.

In November I printed out Who We Are for a paper read. It wasn’t yet published although I would later acquire a properly printed copy in book form. (It seems the National Alliance folk complained and whoever published it had to withdraw it from the market.)

2017

In the last month of 2017, I made a historical discovery that didn’t appear in Pierce and Kemp’s books: the absolutely brutal way in which savage, fanatic Christians destroyed the classical world. I refer to Evropa Soberana’s essay ‘Rome v. Judea; Judea v. Rome’ which, once I finished translating from Spanish into English, I christened as the ‘masthead’ of this site, The West’s Darkest Hour.

Interestingly, the information on these events was already in my library. Since the 1990s I had obtained a couple of books of a German-Spanish translation from Karlheinz Deschner’s ten volumes about Christianity’s criminal history. But Deschner’s work is so overwhelmingly erudite that one gets lost in a jungle of information. I needed a literary artist like Evropa Soberana to summarise this veritable Aryan apocalypse from the 4th to the 6th centuries in a single essay so that I could see, with an eagle eye, the tragedy that befell the culture with which I most identify.
 

2018

In December of 2018 a commenter pointed out to me, in one of the discussion threads on this site, Richard Carrier’s work on the non-existence of Jesus of Nazareth. It wasn’t until I assimilated Carrier’s exegetical work that I really graduated in my apostasy from Christianity. There is a gulf between believing that Jesus existed, and realising that the Jesus of the gospels was the literary invention of the evangelist Mark, who was furious after the Romans destroyed Jerusalem and founded Aelia Capitolina (Paul’s Jesus was too nebulous and distant theological figure to capture the White man’s imagination).
 

2021

Although I had quoted several passages from Savitri Devi on this site, it was not until last year that, thanks to Savitri’s writing on the Kalki archetype (which portrays my exterminationist spirit to perfection), I realised the greatness of this woman. I hope soon to resume translations of Savitri’s book which best serves as an introduction to her thought.

Mixing metaphors, crossing the psychological Rubicon is the same as climbing Mauricio’s ladder.

Categories
Alice Miller Autobiography Judeo-reductionism Kevin MacDonald Psychohistory Racial right

WDH vs. TOO

‘Tanstaafl cannot think in terms of a combined causality, for him there can be only one cause: the Jews’. —Franklin Ryckaert

I woke up thinking I would post an entry from another section of Savitri Devi’s book and, while checking my email spam filter, I come across an article in The Occidental Observer (TOO) about Tanstaafl (Tan).

Although I never met him personally (the American government doesn’t give me a visa to visit the US), when I first woke up to the Jewish question, Tan and I were friends. Then I began to ask questions, such as the cases of ethno-suicidal miscegenation without Jewish subversion that have occurred throughout history, and I distanced myself from him. While I still believe that the JQ (the Jewish Question) is a very real thing—Kevin MacDonald is more or less right, as far as he goes, in his three books on the JQ that I’ve read—, in expanding the JQ into the CQ (the Christian Question) I lost almost all the friends I had known, thanks to the internet, from white nationalism.

But before I get into the title of this article, which I came up with because my previous article is entitled ‘WDH vs. AmRen’, I would like to confess a few things about my biography.

As you can read in my autobiographical books, my adolescent life begins with a family tragedy that destroyed several people. Cognitively, I was not well after the storm and fell into a neochristian cult, whose dogmas led me into a ‘dark night of the soul’.

Specific anecdotes are beside the point except that, after a period of blind belief in the cult, called Eschatology, I began to ask questions. For example, why, if Eschatology develops paranormal powers to heal the body and in theory one can prolong youth, did eschatologists get sick and die like everyone else (see my article on the subject on pages 9-24 of Daybreak)? My teachers of Eschatology never answered me, nor did it ever occur to them that they should answer me.

That was the first time I left a group that had served as a new family after the loss of my biological family. It was also the first time I realised that a group of religionists are so self-encapsulated in an ideological bubble that any rational argument attacking their bubble from the outside will simply be ignored.

Years after I left the cult, something similar would happen to me with another group I belonged to, but this time it was just an internet group about abusive parents: specifically, readers of the Swiss psychologist Alice Miller. By now I was familiar with the work of Lloyd deMause, who, in his book that was translated into several languages, History of Childhood, said that children had been much more abused in the historical past, and more so in non-Western cultures. Since Miller’s fans were (and apparently still are) all liberals, they didn’t enter into an honest discussion with me about the terrible treatment of children in non-Western cultures.

So, for the second time, I lost a group I had acclimatised with, and for exactly the same reason: a lack of honesty on the part of my colleagues to face the facts. My conclusions about deMause’s work can be read in my book Day of Wrath, and my final word to those I left behind as I crossed the bridge from Miller country to White Nationalist country can be read: here.

But my spirit of always going to the frontier of knowledge made me cross, once again, another bridge, although crossing it has left me almost alone. A commenter on this site hit the nail regarding this ultimate loneliness: ‘The leap from 5 to 6 [of Mauricio’s ladder] is astronomical due to the Xtian malware rejection. Feels lonely sometimes’. Indeed: by introducing the CQ we lose the friendship of not only Christian white nationalists, but Christian sympathisers like Kevin MacDonald and many secular people who comment on his site and AmRen.

The West’s Darkest Hour used to be visited by more people, and even receive more donations, before I went nuclear on the CQ. But I won’t change my views unless someone shows me I’m wrong.

A while ago I asked commenters who subscribed to ‘monocausalism’—Jewry as the primary cause of white decline—not to argue here. I have modified that request and I think that, if they have good reasons to refute me, they could point them out to me—as long as they take into consideration what I say in the single comment of the sticky post!

But there is a problem with this desire of mine for dialogue. If I take into consideration my past, for example all those decades I lost in the cult and the reluctance of eschatologists to discuss the issues with me, or the reluctance of Alice Miller fans to discuss my interpretation of deMause, I think I should understand that white nationalists will never try to refute me. Like the eschatologists and Miller fans, they will simply ignore what I say even though it would be possible, say, for one of these fans to write a critical review of my Day of Wrath, or for the nationalists to write critical reviews of the other books on the sidebar.

As those who study paradigm shifts know, the old-school proponents (e.g., those who believe in the quasi-monocausal premise of TOO) have to die off so that the proponents of the new paradigm—that the CQ and JQ are two sides of the same coin—can begin to flourish.

The problem is that we don’t have much time. The anti-white establishment is growing by the day to ‘wait’ for the monocausalists to die out (think, for example, of who Biden wants to nominate to fill the vacant Supreme Court seat). Rather than trying to convince them, it would be great if younger people could climb Mauricio’s ladder and get to where very few of us are. And if we are wrong, let those of the old school start, for example, by answering what Ferdinand Bardamu objects to about Kevin MacDonald (pages 171-181 of The Fair Race’s Darkest Hour).

 

Update of February 4

Edmund Connelly, PhD, the author of ‘Tanstaafl and Rational [!] Discussion of Jews’—the first link in the above article—didn’t mention what Greg Johnson thinks about Tan’s monocausalism.

In white nationalism there are three main sites of pundits: TOO, AmRen, and CC (Counter-Currents) administered by Johnson. Had Connelly been a little more objective, he would have taken Johnson’s objections to Tan into account.

Exactly the same can be said about the commenters in the TOO discussion thread. As of this update, there is not a single critique of Tan—or monocausalists like him—of the sort of Greg Johnson’s sharp critique. That gross omission vindicates what I wrote above about ‘the quasi-monocausal premise of TOO’.

Categories
Autobiography Catholic Church Feminism Liberalism

On Alberto Athié

How Christianity is transmuted
into liberalism: a textbook case

In my post the day before yesterday I tried to see liberalism as a movement heretical to traditional Christianity. These days I have also been watching many YouTube videos where we can see the Mexican Alberto Athié (pictured above) speaking.

After twenty years of priestly ministry, Athié resigned in 2003 when he discovered that the Catholic Church not only had no interest in curbing cases of sexual abuse, but also had an internal mechanism to cover up the perpetrators, silence the victims and protect its image. What I said recently about Spotlight in the US can be compared to what is happening in Latin America.

My mother used to see Athié at religious celebrations when he was still a priest because Athié’s brother married one of my close aunts. When Alberto Athié began to denounce in the media the paedophile worm can that was the Catholic Church in his country, the two brothers stopped talking to each other.

In the first post of this month I mentioned, in grey letters, an anecdote told to me, very close to where I’m writing this entry, by Athié’s buddy: José Barba, one of the victims of the paedophile priest Marcial Maciel. But I didn’t tell everything that happened when Barba visited me with a friend.

When the subject of women came up, I expressed my views on feminism (see our book On Beth’s Cute Tits). Barba, then in his late seventies, sided with feminism in such a way that I even felt his gestures were rude when he heard me speak: he started yawning, signalling that he didn’t want to hear what I was saying. I was surprised by his rudeness, as Barba continues to go to mass despite his activism against paedophiles in the church. Why did the old wise man who speaks fluent Latin, reads the New Testament in the original Greek, and had been a seminarian react like that? The slew of videos of his buddy Athié that I have seen these days revealed the mystery.

The now secularized Athié, who still believes in the gospel message, says in one of his videos that feminists helped them enormously in the cause of bringing paedophile priest cases to light. Hearing him speak in various televised interviews over the years, one discovers how Christianity began to transmute. Once he hung up his habits he began to sympathise more openly with liberation theology, so-called women’s rights, a Manichean vision where there are exploited poor and exploiters in a nation, third world countries whose underdevelopment is caused by the prosperity in first world countries, and so on: the typical toxic cocktail of Latin American leftism.

The Athié family has a reputation of mocha (goody-goody) in the country, of a very traditional and recalcitrant Catholicism. It is fascinating to see how, after an Athié priest hung up his habits, it didn’t take long for his Catholic programming to metamorphose into the typical liberalism we see in countries that had practised traditional Christianity. In the specific case of Latin America, as the anti-Aryan crossbreeding has already been consummated (see my comment yesterday in the comments section of The Occidental Observer), what it is now all about is achieving the long-awaited equity between men and women. Athié completely and utterly endorses this Orwellian agenda in Latin America. So from an extremely traditional family we now have, when you leave the church, a typical modern-day liberal.

The racial right in North America, so obsessed with Jews, doesn’t want to see the elephant in the room: only the countries that used to profess traditional Christianity have become ethno-suicidal. Even the Asian copycat countries that now worship Mammon are not so imbecilic as to invite masses of Blacks or Muslims to immigrate while devising shut-up neologisms like ‘racist’ for those who rebel, and even hate-speech laws to punish dissent. Likewise, feminism, taken to the point of hating men, is a phenomenon that only affects once-Christian countries as is now the case not only of Spain but Latin America, which has also embraced gender ideology, and the Athié case illustrates this wonderfully.

For those who know Spanish, I suggest you watch some of the videos with Athié. The former priest speaks in a very good-natured, cordial, charismatic and empathetic way: a true spiritual heir of the mythical Jesus.

Categories
Autobiography Child abuse Martin Kerr

My own stagnation in the pond

This paragraph from the previous post about the history of American National Socialism, written by Martin Kerr—:

Some NSWPP activities may seem startling by the standards of 2018. In 1976 and 1977, a contingent of uniformed Stormtroops, led by three drummers and a flag bearer, marched in the annual Arlington, Virginia, Fourth of July parade, along with the high school band, the VFW, the Rotary and other non-controversial participants. As I can personally attest, the National Socialists received both cheers and catcalls from onlookers along the parade route.

—slightly shocked me. Those years Kerr mentions, 1976 and 1977, were precisely the years when the soul-destroying assault of my parents (and a witch doctor they hired to break me) had reached its peak in my adolescence.

Had I known that such an organisation existed on the other side of the Rio Grande, I would have done my utmost to escape the hell at home and devote myself body and soul to the cause of National Socialism. As I wrote in mid-October on this site, a couple of years before the black hour of my life I had gone into a bookshop asking for ‘pro-Nazi books’. No one informed me that there was an organisation in the US that published the literature I was looking for.

I blame not only my family, the Spanish publishing houses, the school institution and the media that kept me in the dark in the darkest hour of my life (the internet didn’t exist). Had I known better, I would have remade my life instead of staying in a place where I would stagnate in a pond (to understand the metaphor of the Tarot card’s pond see this entry). After those pretty hellish years, in December 1978 I would enter a neo-Christian sect that would alienate me for decades, as I recount in the fifth and eleventh books of my autobiography.