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Category: Blacks

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Blacks Degenerate art Dominion (book)

Dominion, 35

Or:

How the Woke monster originated

The opening pages of the next chapter, ‘Love: 1967, Abbey Road’ are so important in showing how the virus of Christian morality continued to mutate into neochristian morality, that I will quote them almost in full:

Sunday, 25 June. In St John’s Wood, one of London’s most affluent neighbourhoods, churchgoers were heading to evensong. Not the world’s most famous band, though. The Beatles were booked to play their largest-ever gig. For the first time, a programme featuring live sequences from different countries was to be broadcast simultaneously around the world—and the British Broadcasting Corporation, for its segment, had put up John Lennon, Paul McCartney, George Harrison and Ringo Starr. The studios on Abbey Road were where, for the past five years, the Beatles had been recording the songs that had transformed popular music, and made them the most idolised young men on the planet. Now, before an audience of 350 million, they were recording their latest single. The song, with a chorus that anyone could sing, was joyously, catchily anthemic. Its message, written on cardboard placards in an assortment of languages, was intended to be readily accessible to a global village. Flowers, streamers and balloons all added to the sense of a party. John Lennon, alternately singing and chewing heavily on a wad of gum, offered the watching world a prescription with which neither Aquinas, nor Augustine, nor Saint Paul would have disagreed: ‘all you need is love’.

God, after all, was love. This was what it said in the Bible. For two thousand years, men and women had been pondering this revelation. Love, and do as you will. Many were the Christians who, over the course of the centuries, had sought to put this precept of Augustine’s into practice. For then, as a Hussite preacher had put it, ‘Paradise will open to us, benevolence will be multiplied, and perfect love will abound.’ But what if there were wolves? What then were the lambs to do? The Beatles themselves had grown up in a world scarred by war. Great stretches of Liverpool, their native city, had been levelled by German bombs. Their apprenticeship as a band had been in Hamburg, served in clubs manned by limbless ex-Nazis. Now, even as they sang their message of peace, the world again lay in the shadow of conflict.

Only three weeks before the broadcast from Abbey Road, war had broken out in the Holy Land. The blackened carcasses of Egyptian and Syrian planes littered landscapes once trodden by biblical patriarchs. Israel, the Jewish homeland promised by the British in 1917, and which had finally been founded in 1948, had won in only six days a stunning victory over neighbours pledged to its annihilation. Jerusalem, the city of David, was—for the first time since the age of the Caesars—under Jewish rule. Yet this offered no resolution to the despair and misery of those displaced from what had previously been Palestine. Just the opposite. Across the world, like napalm in a Vietnamese jungle, hatreds seemed to be burning out of control. Most terrifying of all were the tensions between the world’s two superpowers, the Soviet Union and the United States. Victory over Hitler had brought Russian troops into the heart of Europe. Communist governments had been installed in ancient Christian capitals: Warsaw, Budapest, Prague. An iron curtain now ran across the continent. Armed as both sides were with nuclear missiles, weapons so lethal that they had the potential to wipe out all of life on earth, the stakes were grown apocalyptic. Humanity had arrogated to itself what had always previously been viewed as a divine prerogative: the power to end the world.

How, then, could love possibly be enough? The Beatles—although roundly mocked for their message—were not alone in believing that it might be. A decade earlier, in the depths of the American South, a Baptist pastor named Martin Luther King had pondered what Christ had meant by urging his followers to love their enemies. ‘Far from being the pious injunction of a utopian dreamer, this command is an absolute necessity for the survival of our civilisation. Yes, it is love that will save our world and our civilization, love even for enemies.’ King had not claimed, as the Beatles would in ‘All You Need Is Love’, that it was easy. He spoke as a black man, to a black congregation, living in a society blighted by institutionalised oppression. The civil war, although it had ended slavery, had not ended racism and segregation…

In the spring of 1963, writing from jail, he had reflected on how Saint Paul had carried the gospel of freedom to where it was most needed, heedless of the risks. Summoning the white clergy to break their silence and to speak out against the injustices suffered by blacks, King had invoked the authority of Aquinas and of his own namesake, Martin Luther. Above all, though— answering the charge of extremism—he had appealed to the example of his Saviour. Laws that sanctioned the hatred and persecution of one race by another, he declared, were laws that Christ himself would have broken. ‘Was not Jesus an extremist for love?’

The campaign for civil rights gave to Christianity an overt centrality in American politics that it had not had since the decades before the Civil War. King, by stirring the slumbering conscience of white Christians, succeeded in setting his country on a transformative new path. To talk of love as Paul had talked of it, as a thing greater than prophecy, or knowledge, or faith, had once again become a revolutionary act. King’s dream, that the glory of the Lord would be revealed, and all flesh see it together, helped to animate a great yearning across America—in West Coast coffee shops as in Alabama churches, on verdant campuses as on picket lines, among attorneys as among refuse-workers—for justice to roll on like a river, and righteousness like a never-failing stream. This was the same vision of progress that, in the eighteenth century, had inspired Quakers and Evangelicals to campaign for the abolition of slavery; but now, in the 1960s, the spark that had set it to flame with a renewed brilliance was the faith of African Americans…

That the Beatles agreed with King on the importance of love and had refused as a matter of principle to play for segregated audiences, did not mean that they were—as James Brown might have put it—‘holy’. Even though Lennon had first met McCartney at a church fête, all four had long since abandoned their childhood Christianity. It was, in the words of McCartney, a ‘goody-goody thing’: fine, perhaps, for a lonely woman wearing a face that she kept in a jar by the door, but not for a band that had conquered the world. Churches were stuffy, oldfashioned, boring—everything that the Beatles were not. In England, even the odd bishop had begun to suggest that the traditional Christian understanding of God was outmoded, and that the only rule was love.

In 1966, when Lennon claimed in a newspaper interview that the Beatles were ‘more popular than Jesus’, eyebrows were barely raised in his home country. Only four months later, after his comment had been reprinted in an American magazine, did the backlash hit. Pastors across the United States had long been suspicious of the Beatles. This was especially so in the South—the Bible Belt. Preachers there—unwittingly backing Lennon’s point—fretted that Beatlemania had become a form of idolatry; some even worried that it was all a communist plot. To many white evangelicals—shamed by the summons to repentance issued them by King, baffled by the sense of a moral fervour that had originated outside their own churches, and horrified by the spectacle of their daughters screaming and wetting themselves at the sight of four peculiar-looking Englishmen—the chance to trash Beatles records came as a blessed relief. Simultaneously, to racists unpersuaded by the justice of the civil rights movement, it provided an opportunity to rally the troops. The Ku Klux Klan leapt at the chance to cast themselves as the defender of Protestant values. Not content with burning records, they set to burning Beatles wigs. The band’s distinctive hairstyle—a shaggy moptop—seemed to clean-cut Klansmen a blasphemy in itself. ‘It’s hard for me to tell through the mopheads,’ one of them snarled, ‘whether they’re even white or black.’

None of which did much to alter Lennon’s views on Christianity. The Beatles did not—as Martin Luther King had done—derive their understanding of love as the force that animated the universe from a close reading of scripture. Instead, they took it for granted. Cut loose from its theological moorings, the distinctively Christian understanding of love that had done so much to animate the civil rights movement began to float free over an ever more psychedelic landscape. The Beatles were not alone, that summer of 1967, in ‘turning funny’. Beads and bongs were everywhere. Evangelicals were appalled. To them, the emergence of long-haired freaks with flowers in their hair seemed sure confirmation of the satanic turn that the world was taking. Blissed-out talk of peace and love was pernicious sloganeering: just a cover for drugs and sex…

Then, the following April, Martin Luther King was shot dead. An entire era seemed to have been gunned down with him: one in which liberals and conservatives, black progressives and white evangelicals, had felt able— however inadequately—to feel joined by a shared sense of purpose. As news of King’s assassination flashed across America, cities began to burn: Chicago, Washington, Baltimore. Black militants, impatient even before King’s murder with his pacifism and talk of love, pushed for violent confrontation with the white establishment. Many openly derided Christianity as a slave religion. Other activists, following where King’s campaign against racism had led, demanded the righting of what they saw as no less grievous sins. If it were wrong for blacks to be discriminated against, then why not women, or homosexuals? [pages 488-493]

My bold type.

Increasingly, to Americans disoriented by the moral whirligig of the age, Evangelicals promised solid ground. A place of refuge, though, might just as well be a place under siege. To many Evangelicals, feminism and the gay rights movement were an assault on Christianity itself. Equally, to many feminists and gay activists, Christianity appeared synonymous with everything that they were struggling against: injustice, and bigotry, and persecution. God, they were told, hates fags.

But did he? Conservatives, when they charged their opponents with breaking biblical commandments, had the heft of two thousand years of Christian tradition behind them; but so too, when they pressed for gender equality or gay rights, did liberals. Their immediate model and inspiration was, after all, a Baptist preacher. ‘There is no graded scale of essential worth,’ King had written a year before his assassination. ‘Every human being has etched in his personality the indelible stamp of the Creator. Every man must be respected because God loves him.’

Every woman too, a feminist might have added. Yet King’s words, while certainly bearing witness to an instinctive strain of patriarchy within Christianity, bore witness as well to why, across the Western world, this was coming to seem a problem. That every human being possessed an equal dignity was not remotely self-evident a truth. A Roman would have laughed at it. To campaign against discrimination on the grounds of gender or sexuality, however, was to depend on large numbers of people sharing in a common assumption: that everyone possessed an inherent worth.

The origins of this principle—as Nietzsche had so contemptuously pointed out—lay not in the French Revolution, nor in the Declaration of Independence, nor in the Enlightenment, but in the Bible. Ambivalences that came to roil Western society in the 1970s had always been perfectly manifest in the letters of Paul. Writing to the Corinthians, the apostle had pronounced that man was the head of woman; writing to the Galatians, he had exulted that there was no man or woman in Christ. Balancing his stern condemnation of same-sex relationships had been his rapturous praise of love. Raised a Pharisee, learned in the Law of Moses, he had come to proclaim the primacy of conscience. The knowledge of what constituted a just society was written not with ink but with the Spirit of the living God, not on tablets of stone but on human hearts. Love, and do as you will. It was—as the entire course of Christian history so vividly demonstrated—a formula for revolution.

‘The wind blows wherever it pleases.’ That the times they were a-changin’ was a message Christ himself had taught. Again and again, Christians had found themselves touched by God’s spirit; again and again, they had found themselves brought by it into the light. Now, though, the Spirit had taken on a new form. No longer Christian, it had become a vibe. Not to get down with it was to be stranded on the wrong side of history. The concept of progress, unyoked from the theology that had given it birth, had begun to leave Christianity trailing in its wake. [pages 494-495]

My bold.

The choice that faced churches—an agonisingly difficult one—was whether to sit in the dust, shaking their fists at it in impotent rage, or whether to run and scramble in a desperate attempt to catch up with it. Should women be allowed to become priests? Should homosexuality be condemned as sodomy or praised as love? Should the age-old Christian project of trammelling sexual appetites be maintained or eased? None of these questions were easily answered. To those who took them seriously, they ensured endless and pained debate. To those who did not, they provided yet further evidence—if evidence were needed—that Christianity was on its way out. John Lennon had been right. ‘It will vanish and shrink. I needn’t argue about that; I know I’m right and I will be proved right.’

Yet atheists faced challenges of their own. Christians were not alone in struggling to square the rival demands of tradition and progress. Lennon, after walking out on his song-writing partnership with McCartney, celebrated his liberation with a song that listed Jesus alongside the Beatles as idols in which he no longer believed. Then, in October 1971, he released a new single: ‘Imagine’. The song offered Lennon’s prescription for global peace.

Imagine there’s no heaven, he sang, no hell below us. Yet the lyrics were religious through and through. Dreaming of a better world, a brotherhood of man, was a venerable tradition in Lennon’s neck of the woods. St George’s Hill, his home throughout the heyday of the Beatles, was where the Diggers had laboured three hundred years previously. Rather than emulate Winstanley, however, Lennon had holed up inside a gated community, complete with a Rolls-Royce and swimming pool. ‘One wonders what they do with all their dough.’ So a pastor had mused back in 1966. The video of ‘Imagine’, in which Lennon was seen gliding around his recently purchased seventy-two-acre Berkshire estate, provided the answer. In its hypocrisy no less than in its dreams of a universal peace, Lennon’s atheism was recognisably bred of Christian marrow. A good preacher, however, was always able to take his flock with him. The spectacle of Lennon imagining a world without possessions while sitting in a huge mansion did nothing to put off his admirers. As Nietzsche spun furiously in his grave, ‘Imagine’ became the anthem of atheism. A decade later, when Lennon was shot dead by a crazed fan, he was mourned not just as one half of the greatest song-writing partnership of the twentieth century, but as a martyr. [pages 495-496]

The fact that the youth didn’t revolt when I was much younger at the sight of Lennon disowning the English roses of his country to marry a fucking non-white, means that they have embraced the cause of their ethno-suicide.

Not everyone was convinced. ‘Now, since his death, he’s become Martin Luther Lennon.’ Paul McCartney had known Lennon too well ever to mistake him for a saint. His joke, though, was also a tribute to King: a man who had flown into the light of the dark black night. ‘Life’s most persistent and urgent question is, “What are you doing for others?”’ McCartney, for all his dismissal of ‘goody goody stuff’, was not oblivious to the tug of an appeal like this.

In 1985, asked to help relieve a devastating famine in Ethiopia by taking part in the world’s largest-ever concert, he readily agreed. Live Aid, staged simultaneously in London and Philadelphia, the city of brotherly love, was broadcast to billions. Musicians who had spent their careers variously bedding groupies and snorting coke off trays balanced on the heads of dwarves played sets in aid of the starving. As night fell over London, and the concert in Wembley stadium reached its climax, lights picked out McCartney at a piano. The number he sang, ‘Let It Be’, had been the last single to be released by the Beatles while they were still together. ‘When I find myself in times of trouble, Mother Mary comes to me.’ Who was Mary? Perhaps, as McCartney himself claimed, his mother; but perhaps, as Lennon had darkly suspected, and many Catholics had come to believe, the Virgin. Whatever the truth, no one that night could hear him. His microphone had cut out.

It was a performance perfectly appropriate to the paradoxes of the age. [pages 496-497]

Think of the stunning woman in my previous post. Couldn’t Lennon, with all his fame and money, have married someone like her? In my humble opinion, all whites—racialists included!—who listen not only to the Beatles but to rock in general, or its contemporary derivatives, are betraying their race. Incidentally, I’m glad Mark David Chapman killed this guy. The most subversive thing an American ruler could do in the future is to pardon him, get him out of prison.

Categories
Blacks Jared Taylor

Jared is sensitive

A couple of days ago I posted a chapter from Erectus Walks Amongst Us by Richard Fuerle. Jared Taylor wrote an interesting book review but it’s marred by this passage:

Erectus Walks Amongst Us is stuffed with so much information and so many good arguments it is a pity it suffers from several flaws. First and worst, the title and cover illustration are so insulting to blacks—implying that they are primitives just down from the trees—that one can hardly carry this book around in public. The writing can also be contemptuous of blacks and of people who accept the Out of Africa theory. No book that flouts as many orthodoxies as this one does can afford to aid its critics by indulging in intemperate language.

When I read passages like this, I think of an interview with Jared in which he said he had no idea what the dark hour of the West was due to, that he was absolutely clueless. This is my answer: to the Christian ethics that Jared himself accepts as axiomatic. And this regardless of whether or not he has given up the Christianity he learnt from his parents (a topic that he’s reluctant to discuss when asked in interviews).

Categories
Blacks Feminism Film

The night lands

‘The Night Lands’ is the second episode of the second season of HBO’s medieval fantasy television series Game of Thrones, first aired on April 2, 2012. In the image we see the moment when Tyrion asks Janos Slynt if he gave the order to attack Ned Stark.

We see the first bad message of the episode when Theon Greyjoy sees his sister Yara after years of not seeing her to the degree that he doesn’t recognise her. The films of our century invert human reality most blatantly. For example, the actress who played Yara in Game of Thrones dresses in a feminine way in real life, although in the series she appears as a tomboy.

When Theon sees his father, lord of a castle and Iron Islands, after years of not seeing him, he yells at him that Yara cannot lead an attack against the Lannisters ‘because she is a woman’. The father replies, ‘And why not?’ Yara tells him that it is he, Theon, the one who wears a skirt, mocking medieval clothing that aren’t really skirts. In this dialogue between Theon and Yara they have invented a medieval world with ‘skirts’ for men that have nothing to do with history (remember the image I put in the sixth instalment of this series about Ned Stark’s clothing).

There is another terrible message from this episode that has nothing to do with real medieval times. Davos Seaworth and his son Matthos recruit a black man, the pirate Salladhor Saan and his fleet, to join them in the war they want to wage so that Stannis Baratheon sits on the Iron Throne. In the Middle Ages, and even in later centuries, there were never powerful blacks in Europe, and here they virtually put Salladhor Saan almost like a Francis Drake.

This is another grotesque invention that the media puts before our eyes: a parallel world where the current psychosis is projected back to a fantastic medieval era with empowered blacks!

Davos, a character that Game of Thrones paints as very attractive as a person, tells the black man that he will be the richest man in Westeros if he joins Stannis’ war. The black replied: ‘And if we don’t drown at the bottom of Blackwater Bay, I will fuck this blonde queen and I’ll fuck her well’.

Categories
Aryan beauty Blacks Feminism Film Poetry

Winter is coming

‘Winter Is Coming’ is the premiere of the HBO medieval fantasy television series Game of Thrones.

When in years past the comment threads were open on this site I noticed that one of my topics that didn’t attract attention was Game of Thrones (A Game of Thrones, which English-Spanish translation I have near where I write, is the first novel of George R.R. Martin’s A Song of Ice and Fire). But it must be understood that in my childhood, after seeing Kubrick’s best film, I wanted to be a film director (that was a few years before a family tragedy that would destroy several lives).

In my books I say that when I was a child Warner Bros. offered my father a job so he could go to work in the United States. My father declined the offer and sentenced me to live in a country other than my own. But I was left with the desire to have been a director and the only thing I can do now is film criticism. Of course, as a director I would have handled Martin’s novels in a very different way compared to the way the pair of Jews who produced and directed the HBO series did. For example, Martin’s feminism was exacerbated by David Benioff and Daniel B. Weiss, known to fans as D&D. I would have decreased it as much as possible.

In this series of criticising each episode of Game of Thrones that I’m starting with this post we must bear in mind that I am more critical of the toxic fandom made up of whites than the script that D&D developed. The author of the video we recently transcribed for this site on toxic fandom said elsewhere that Arya Stark was the most mishandled character of all Game of Thrones seasons. I would add that this speaks very badly of the fandom of whites who complained a lot about the finale but never about what D&D did with Arya.

Only in the first episode of the HBO series does Arya appear as she must have appeared throughout both Martin’s novels and the television series: a girl being educated in embroidery and weaving and confined to the home of a feudal lord. Not only the normies don’t want this ‘transvaluation of values’ on how to educate women today. Even many white nationalists don’t reject feminism with the vehemence that every Aryan male should (the masculinisation of the white woman is directly proportional to the feminisation of the white man).

In that same opening episode, shortly after showing Arya in her embroidery and knitting classes with other girls, we see her little brother Bran Stark trying to get a good shot at target shooting. Bran does it very badly and, from behind, Arya, who is even younger than him, hits the target with her bow and arrow thus humiliating her little brother.

That is the first bad message of Game of Thrones. As we have already said on this site, Hollywood is portraying female warriors as faster than men. The reality is that women are slower and generally inferior to us in both physical and intellectual sports (see what I said last December about chess).

It is very important to criticise the white fans of the series for not being outraged by such reversals of reality, from the very first episode. White nationalism limits itself to blaming Hollywood Jews as if whites, in this case the toxic fandom, weren’t equally guilty of greedily consuming those products without criticising them.

When the king of the seven kingdoms, Robert Baratheon and his royal court, arrive in Winterfell and the Starks receive them, Arya contemplates them with a helmet (in its place that little girl would have had to wear a hood). When Arya arrives with her reunited family about to receive the king, Ned, her father, immediately removes her helmet. In the historical medieval world, not in these mad films that demoralise the Aryan man, little girls didn’t want to become soldiers throwing away all of their femininity, much less a blue-blooded girl like Arya Stark.

In sharp contrast, the dialogue between King Robert and Ned Stark in the crypts is very realistic and very masculine. Voices like this are no longer heard in the West, not even among its supposed defenders. This is how we men used to speak: as Robert Baratheon spoke in the crypt when paying his respects to Ned’s late sister Lyanna Stark, with whom he had been in love.

Across the narrow sea in Essos the blond prince Viserys Targaryen forces his sister, Daenerys, to marry a Dothraki warlord, the non-white Drogo. Viserys thus fantasises about conquering Westeros and claiming the Iron Throne for the Targaryen House that Robert had destroyed. (In Martin’s universe the Targaryens were known for their incredible hyper-Nordic beauty, and I think the producers of the show should have chosen more beautiful actors to play the roles of Viserys and Daenerys.) Viserys says something horrible to his blonde sister: that in his quest to regain the throne for his house he would even allow the forty thousand horses of the swarthy Dothraki to mount her. It’s a terrible message because, despite medieval barbarism, I don’t think blond princes treated their princesses like that in real history.

Later we see an uninhibited King Robert dancing, kissing and groping a fat commoner during the evening feast in the great hall of Winterfell in front of Cersei Lannister, his wife and queen. But that’s nothing compared to the wedding between the blonde and the swarthy warlord on the other side of the narrow sea. If the white fans of Game of Thrones were good people they would have rebelled from this moment on. But as we know from the recommended readings in the sticky post, they are the worst generation of whites since prehistory.

But the superiority of the white race cannot be hidden visually, not even with Jewish directors. There is, in this premiere, a short scene that puts Daenerys side by side with black and mulatto women before she was deflowered by Drogo. I mean Daenerys’ walk in the direction of her white mare that Drogo gave her as a gift on their wedding day. The seventh art perfectly portrays the infinite superiority of a white woman over dark people.

The brief scene reminded me of a tale by Nicaraguan poet Rubén Darío (1867-1916), who contrasted a white girl eating grapes with the swarthy people who surrounded her here in Latin America: Y sobre aquel fondo de hollín y carbón, sus hombros delicados y tersos que estaban desnudos, hacían resaltar su bello color de lis, con un casi impenetrable tono dorado (‘And against that background of soot and coal, was the beautiful lily colour, with an almost impenetrable golden hue of her naked and delicate smooth shoulders’).

Categories
Blacks

Biden’s day

‘The sacralisation of blacks in our culture is both the opposite of what blacks deserve, and the principal expression of white Americans’ will to national and racial suicide’. —Larry Auster

This Jew converted to Christianity forgot to blame his new religion for this mess!

Categories
Blacks Chess Pseudoscience Racial studies

Classification of life

Yesterday and today I watched the Systematic Classification of Life series on YouTube by L. Aron Nelson, an American who changed his name to Aron Ra.

According to his Wikipedia page, he is a feminist and tried to run in the Democratic Party. It’s fascinating how in the first forty-nine episodes of his series of fifty he describes elegantly the biological evolution from worm to man. But in the very last episode Nelson speaks of human races repeating the most psychotic claims in vogue today, that races don’t exist, etc.

In the comments section of that video 50, in which Nelson appears with a T-Shirt flaunting heavy metal (in the previous episodes he painted his beard blue: a symbol of the current degeneration), I left him a note today: ‘You’re so wrong! in claiming “Modern ethnic groups have very little differences outside of appearance”. Human races do exist and you completely ruined your otherwise excellent series with this politically-correct final episode. Haven’t you even watched the most interesting exchange between Stefan Molyneux and David Rubin?’ And I added: ‘Do you want the scholarly sources?’ linking the AmRen books on race realism.

It is amazing how men of science immediately turn into pseudoscientists when opining about the human races. I recently debunked the Netflix series Queen’s Gambit showing that in the real world women cannot compete with men in chess (here, here and here).

Well, the IQ differences are even bigger between blacks and whites. At least several women have managed to obtain the norms to achieve the status of Grandmaster of chess. But only one black man has managed to obtain such norms, and with a rating of 2504 when he reached the peak of his chess career (the first chess boards in the world have more than 2800).

Nelson doesn’t want to see these brutal differences between blacks and whites for the simple fact that, despite his scientific background, upon reaching the subject of human biodiversity in Episode 50 he bows to the dogmas of the time, just as the scientists of yore had to bow to geocentrism.

Categories
American civil war Blacks Slavery

Confederate Cassandra

What was the reason that induced Georgia to take the step of secession? This reason may be summed up in one single proposition. It was a conviction, a deep conviction on the part of Georgia, that a separation from the North was the only thing that could prevent the abolition of her slavery…

If things are allowed to go on as they are, it is certain that slavery is to be abolished. By the time the North shall have attained the power, the black race will be in a large majority, and then we will have black governors, black legislatures, black juries, black everything. Is it to be supposed that the white race will stand for that? It is not a supposable case…

War will break out everywhere like hidden fire from the earth, and it is probable that the white race, being superior in every respect, may push the other back… We will be overpowered and our men will be compelled to wander like vagabonds all over the earth; and as for our women, the horrors of their state we cannot contemplate in imagination. That is the fate which abolition will bring upon the white race…

We will be completely exterminated, and the land will be left in the possession of the blacks, and then it will go back to a wilderness and become another Africa… Suppose they elevated Charles Sumner to the presidency? Suppose they elevated Fred Douglass, your escaped slave, to the presidency? What would be your position in such an event? I say give me pestilence and famine sooner than that.

—Speech of Henry Lewis Benning to the
Virginia Convention, February 18, 1861.

Categories
American civil war Blacks

Desperate idiots

J. Hart: Slaves were still held in several Northern states as late as 1865, so your point falls apart.

Robert Morgan: See? These idiots are desperate.

What’s the point of this objection? It’s just a lame attempt to cloud the issue. I think we can assume that the Christian fanatics who instigated and conducted the War to abolish slavery knew that, once won, it would then be abolished throughout the US. That should go without saying.

Kevin Barrett: That some might see the Civil War as primarily about the right of secession rather than slavery…

Robert Morgan: The sociology of the effort that exists to rewrite history and make the Civil War not about slavery, but about tariffs, or the right of succession, or virtually anything else, is very interesting, but the idea itself is ludicrous. If it wasn’t the point of the War, how then to explain the abolition of slavery and the gift of citizenship and the vote to negroes immediately afterward? This is something the nearly 100% white and Christian citizenry of the USA decided at that time to impose upon itself nationwide, not just upon the defeated South. It didn’t require “brainwashing” by radio, television, and film, because none of those things existed at the time. It required no Frankfurt School, no Jewish educational establishment, no AIPAC, no ADL or NAACP. It required no antifa. These white Christians did it all by themselves, to themselves.

Of course, those who want to claim the War wasn’t about slavery will also claim that there were plans to deport the negroes rather than make them citizens. But these “plans” were never more than Christian pipe dreams that depended upon all the negroes volunteering to leave. The bitter truth is that nobody had any plan to round them all up and deport them whether they wanted to go or not. That was considered so far out of the question it wasn’t even a topic of discussion at the time.

It’s only natural that modern-day Christians on the right don’t want their religion to take the blame for this, and don’t want to see their ancestors as fools. So rather than admit the truth, that the War really was driven by Christian fanaticism, expressed as a commitment to abolish slavery and assert “the brotherhood of man” through support of a radical racial egalitarianism, they strain desperately to make it about something else.

Unfortunately, there are plenty of historical illiterates who, with equal desperation, want to believe their excuses.

Categories
Blacks Civil war Destruction of Greco-Roman world Michael O'Meara Racial right Real men

Apollo and the cross

‘My suggested approach [regarding the anti-white system] is generally fairly mild, nonviolent, and legal’. —a phrase from the feminized piece that has just been published, today, as a featured article on The Occidental Observer.

Generally I would only recommend the Counter-Currents (CC) webzine to a little normie who wants to take his first baby steps when crossing the psychological Rubicon. Like The Occidental Observer and American Renaissance, CC is an online publication for racially conscious American conservatives, not for Nietzschean revolutionaries. They don’t deserve to be called ‘white nationalists’, the term some of them use, since creating a White Nation would obviously require revolutionary violence. God forbid!

I would go as far as claim that almost all the racialist sites that use the term White Nationalism lie, as they are not promoting revolutionary ideals to reclaim their nations. What they are actually doing is complaining, as women have complained throughout history. If the alt-right sites were run by women I would not criticise them at all. But they are administered by males, which makes these men intellectually cowards, at least compared to the author of Toward the White Republic.

Although Michael O’Meara’s last chapter is a ‘Call to Arms’, in the sense that he was not advocating mere armchair speculation or complaining, this is not the time to start a revolution as the zeitgeist is at the exact opposite pole. However, an ideology must be created that takes antichristianism to its ultimate consequences—see for example what I said this morning to a commenter—always keeping in mind that the final goal is the fulfilment of the fourteen words.

This said, and independently of the baby steps, sometimes Counter-Currents contributors say interesting things. Yesterday for example CC published a piece by Spencer Quinn, ‘Black Lives Matter is Black Supremacy’, which is worth reading. But I was more interested in what a couple of commenters said in the comments section. The first wrote:

As others have said, these riots were about black honour and power. A white policeman kills a black criminal. But blacks see only ‘white man kills black man’ and respond through vengeance upon white society.

Another one commented:

What is cited regarding people getting fired over mildly criticizing BLM doesn’t really have much to do with the organization per se so much as the extravagant social currency connected to BLM; companies are firing people because we live in a capitalist economy; criticizing BLM is equated with criticizing blacks; criticizing blacks is taboo; and a company that associates with people who commit a taboo will lose social credibility and thus money. It is really capitalism that has given the abundance of soft power to BLM— BLM just happens to be the “moral truth” at this moment in time. In the past, I’m sure in certain places you could lose your job and social capital for supporting blacks. Same system, different truth.

This second comment is important, as it was difficult to understand why companies are taking sides with vandals, rioters, and those who pull down once-respected statues in the US. But what both Quinn and his commenters omit is that the moral grammar that Christianity engendered is behind today’s taboo of criticising blacks, or other minorities, throughout the West.

The gospel commands us to love the weak, and even more so those groups who are at the bottom in society. The Enlightenment, the American Revolution and the French Revolution only started the process to secularise these axiological standards, but the background always was Christian standards of morality. As I tried to explain in my post yesterday, pulling down from the pedestal the handsome sculptures of classical culture was nothing more than degrading ancient civilisation in Rome after a cult of Semitic origin took over the empire. And what is at issue today is replacing white supremacism with ‘black supremacism’, to use Quinn’s expression. The first step to achieve this is degrading modern white civilisation through its very symbols.

It is up to the men who are now deceptively calling themselves white nationalists to leave their femininity behind and start thinking like real men. The first step in that direction would be a return to pre-Christian values, for example, beginning to love once again the handsome statues that the Semites destroyed so many centuries ago. The rest follows from there.

Down with the cross, up with Apollo!

Umwertung aller Werte!

Categories
Americanism Blacks Deranged altruism

Salem witch puritan

In his latest comment on Unz Review Robert Morgan mocked the monocausalists:

My God! Such brilliance! It’s not white people who are the Devil, it’s the Jews! Now all we have to do is tell people this and surely they will agree with us. Why, oh why hasn’t anyone thought of this before? With such profound insights from its intellectual contingent, the salvation of the white race cannot be far off.

He is right. Every individual who worships the enemy god is validating, consciously or unconsciously, the so-called chosen people in the West. And what is worse: he is validating the standards that the Jew sold the Gentiles with the New Testament: You will allow ethnocentrism for us (Old Testament) but you will practice universal love (New Testament). In other words, I command you to commit ethnic suicide by loving the Other and you will obey.

And Christians did obey.

Cotton Mather was a New England Puritan minister, prolific author, and pamphleteer. He left a scientific legacy due to his hybridisation experiments and his promotion of inoculation for disease prevention, though he is most frequently remembered today for his involvement in the Salem witch trials.

In Mather’s The Negro Christianized: An Essay to Excite and Assist that Good Work, the Instruction of Negro-Servants in Christianity (1706) Mather’s states: ‘Man, Thy Negro is thy Neighbour… Yea, if thou dost grant, That God hath made of one Blood, all Nations of men, he is thy Brother too’.

As a regular commenter noted yesterday on this site in a piece about negrolatry’s Christian roots, the editor of the book notes that Mather’s language ‘is both particularly fresh and almost contemporary’.

Look at the time when this Mather witch lived (1663-1728)! Unless you consider Christianity to be the other side of the JQ coin, there were no Jewish influencers in America at that time who could propagandise the Negro brotherhood to White gentiles. Americans did this to themselves without direct influence from Jewry (only indirect influence through Christianism).

I have quoted this sentence by the German Giselher Wirsing so often that it could become a meme for this site: ‘The crisis of Americanism in our epoch falls short of degeneracy of the Puritan mindset. In degenerated Puritanism lies, side by side with Judaism, America’s inborn danger’.