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Category: French Revolution

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Charles Darwin Eugenics Exterminationism French Revolution Friedrich Nietzsche Industrial Revolution Jean-Jacques Rousseau

Great personalities defend eugenics, 4

by Evropa Soberana

Eugenics is born

From the racial point of view, the effects of the French Revolution are detestable. With the aristocracy traditionally associated with the Nordic aspect, it was common for many individuals to be executed only because they had very Nordish features, even if they were not aristocrats!

Although the Revolution boasted of being a popular reaction against absolutism, sixty percent of the guillotined were simple French peasants. Such level of revolutionary hysteria was reached by the hand of unbalanced and decadent pseudo-intellectuals, belonging precisely to the high social classes, such as Rousseau, alienated and with illuminist pretensions, dazzled by the symbology of their lodges and financed by strange financial circles. A famished and illiterate plebs, elevated to the status of supreme judge, did the rest of the work.

In addition to the French Revolution and Napoleon, other processes marked the end of Christian hegemony: the Enlightenment, the American Revolution, the Industrial Revolution, and the rise of Germany, Great Britain and the United States as great powers, with Russia waiting at the side.

This did not imply, in any way, an improvement of the European race. On the contrary: the race continued to degenerate because of wars and the assistance to the useless. It simply implied that this generation had fewer taboos when it came to expressing itself. Above all, it was the scientific advances and the recovery of the Greco-Roman legacy (as well as the translation of certain Eastern sacred texts of Indo-European origin) what started a more scientific worldview.

Eugenics, which was born in England, really became a mainstream issue and commonsense, fully supported by most of the scientific community that at that time was not coerced by politically correct interests.

It was also supported and by such notable characters as Harvard professor and famous scientist Louis Agassiz, the English philosopher Herbert Spencer [1], the French F.A. Gobineau, American President Woodrow Wilson, British economist J.M. Keynes, French writer Émile Zola, American tycoon W.K. Kellogg, Scottish anthropologist and anatomist Sir Arthur Keith, British Prime Minister Arthur Balfour, famous American aviator Charles Lindberg, the Swedish composer Hugo Alfven and the British politician Sidney Webb.

All or almost all of the men that will be mentioned in this section—mostly English and American—were considered geniuses, laid the foundations of many modern scientific disciplines and were highly respected by the society of the 19th and early 20th centuries. Moreover, eugenics really was put into practice in countries considered advanced in the industrial, cultural, economic, technological and military sense, such as several states of the USA, Canada, Germany, Austria, Sweden, Denmark, Finland, Norway, Iceland, Estonia, Latvia, Lithuania, Hungary, Switzerland and Japan.

We should not feel excessive sympathy for the social system of this era, dominated by voracious and heartless capitalism. The Industrial Revolution, which began in England spreading to Belgium, northern Germany, France, the United States and the entire West, uprooted millions of good-natured farmers from the healthy and quiet countryside, who were crowded into filthy working-class neighbourhoods, where they gradually degenerated and they became burned-out proletarians, resentful and without identity.

On top of it, the ruling class that benefited from the misery of these individuals allowed themselves the luxury of considering them inferior, while having tea with speculators and usurers. To a certain extent it is necessary to understand that this was the perfect breeding ground for the emergence of Bolshevism, and that the ruling classes of the time did not know how to provide it properly. Only the German Nazis, which I will deal with in the next section, finally had the keenness to reverse this process in a truly socialist way with their doctrine of Blut und Boden.

Another reason why I am partly glad that the eugenicists did not fully apply their policy is that the individuals mentioned here often based their selection on economic, social, cultural and productive criteria. Thus, they would not have hesitated to sterilise a tramp, perhaps even if such a tramp was not a ‘genetic homeless man’, but a worker who had bad luck and ended up in the street.

In short, they did not attempt to apply a biological criterion for the creation of a superior man, but a social criterion for the creation of a productive citizen. And the mass production of exemplary sheep without noble blood is something that does not inspire sympathy, as the goal of a true bio-policy should be the production of free and perfect human specimens physically, mentally and spiritually.

Even considering these unpleasant issues, it is unquestionable that thanks to the conditions enjoyed by the upper classes, a taste for classical literature and the absence of politically correct obstacles, science and philosophy advanced hand in hand thanks to very prepared and creative individuals who had all the time in the world to do some research.

The most alarming factor found by the first eugenicists was that, in the modern world, intelligence and fertility are inversely proportional to each other. That is to say, intelligent people have few children; they do not mate, which is a calamity. Conversely, stupid and weak folks tend to procreate prolifically, which doubles the calamity. This trend, already observable in the 19th century, continues to this day magnified as never before.
 
Sir Charles Darwin (1809-1882), English naturalist, explorer, rigorous and thorough scientist, and also a good writer and family man, famous for postulating the theory of evolution and natural selection.

I find funny the Darwin case. Today, liberals quote him and mention him as if Darwin’s sole objective had been to stagger the Church, trying to make it ‘progressive’, when the only archetype that Darwin embodies is that of the scientist without prejudice.

Progressives who trash Darwin’s name should know that both Darwin and natural selection are anti-progressives. Darwin, like Nature, advocated the selection and survival of the most gifted. That beauty is the outcome of sexual selection is a phrase that largely offers us the quintessence of his mentality. His book On the Origin of Species has a revealing subtitle, very politically incorrect and very little known: The Preservation of Favoured Races in the Struggle for Life.

Darwin, like every good scientist, did not care about the moral dilemmas and the taboos around the ‘art of looking good’. Darwin applauded the ‘fascist’, ‘anti-Semitic’ and ‘racist’ ideas of his cousin Galton as soon as he read them, while Galton was also decisively influenced by Darwin. We can conclude, therefore, that the current PC progressive-socio-democrats who try to put Darwin in their same bag have not read Darwin:

It is very true what you say about the higher races of men, when high enough, replacing & clearing off the lower races. In 500 years how the Anglo-Saxon race will have spread & exterminated whole nations; & in consequence how much the Human race, viewed as a unit, will have risen in rank. (Charles Darwin to Charles Kingsley, 6 February 1862).

At some future period, not very distant as measured by centuries, the civilised race will almost certainly exterminate, and replace, the savage races throughout the world… The break between man and his nearest allies will then be wider, for it will intervene between man in a more civilised state, as we may hope, even than the Caucasian, and some ape as low as a baboon, instead of as now between the negro or Australian [aborigine] and the gorilla. (Charles Darwin, The Descent of Man, 1871).

I could show fight on natural selection having done and doing more for the progress of civilisation than you seem inclined to admit. Remember what risks the nations of Europe ran, not so many centuries ago of being overwhelmed by the Turks, and how ridiculous such an idea now is. The more civilised so-called Caucasian races have beaten the Turkish hollow in the struggle for existence. Looking to the world at no very distant date, what an endless number of the lower races will have been eliminated by the higher civilised races throughout the world. (Charles Darwin to William Graham, 3 July 1881).

 
Friedrich Nietzsche (1844-1900) barely needs an introduction. One of the most read philosophers of all time, and demonstrator of ‘how to philosophise by hammering’, there are many idiot nihilists, leftists or individualists who have tried to appropriate his legacy while a reading of Nietzsche reveals, without any doubt, a pre-Nazi, racist, anti-Semitic, anti-democratic, anti-anarchist and anti-communist mentality.

1.- My demand of the philosopher is well known: that he take his stand beyond good and evil and treat the illusion of moral judgment as beneath him.

2.- A first, tentative example: at all times morality has aimed to ‘improve’ men—this aim is above all what was called morality.

To call the taming of an animal its ‘improvement’ sounds almost like a joke to our ears. Whoever knows what goes on in kennels doubts that dogs are ‘improved’ there. They are weakened, they are made less harmful, and through the depressive effect of fear, through pain, through wounds, and through hunger, they become sickly beasts. It is no different with the tamed man whom the priest has ‘improved’.

In the early Middle Ages, when the church was indeed, above all, a kennel, the most perfect specimens of the ‘blond beast’ were hunted down everywhere; and the noble Teutons, for example, were ‘improved’.

But how did such an ‘improved’ Teuton look after he had been drawn into a monastery? Like a caricature of man, a miscarriage: he had become a ‘sinner’, he was stuck in a cage, tormented with all sorts of painful concepts. And there he lay, sick, miserable, hateful to himself, full of evil feelings against the impulses of his own life, full of suspicion against all that was still strong and happy. In short, a ‘Christian’…

3.- Let us consider the other method for ‘improving’ mankind, the method of breeding a particular race or type of man. The most magnificent example of this is furnished by Indian [Aryan] morality, sanctioned as religion in the form of ‘the law of Manu’. Here the objective is to breed no less than four races within the same society: one priestly, one warlike, one for trade and agriculture, and finally a race of servants, the Sudras.

Obviously, we are no longer dealing with animal tamers: a man that is a hundred times milder and more reasonable is the only one who could even conceive such a plan of breeding. One breathes a sigh of relief at leaving the Christian atmosphere of disease and dungeons for this healthier, higher, and wider world. How wretched is the New Testament compared to Manu, how foul it smells!

Yet this method also found it necessary to be terrible—not in the struggle against beasts, but against their equivalent—the ill-bred man, the mongrel man, the chandala. And again the breeder had no other means to fight against this large group of mongrel men than by making them sick and weak. Perhaps there is nothing that goes against our feelings more than these protective measures of Indian [Aryan] morality.

Manu himself says: ‘The chandalas are the fruit of adultery, incest, and rape (crimes that follow from the fundamental concept of breeding)’.

4.- These regulations are instructive enough: we encounter Aryan humanity at its purest and most primordial; we learn that the concept of ‘pure blood’ is very far from being a harmless concept. On the other hand, it becomes obvious in which people the chandala hatred against this Aryan ‘humaneness’ has become a religion, eternalized itself, and become genius—primarily in the Gospels, even more so in the Book of Enoch.

Christianity, sprung from Jewish roots and comprehensible only as a growth on this soil, represents the counter-movement to any morality of breeding, of race, privilege: it is the anti-Aryan religion par excellence. Christianity—the revaluation of all Aryan values, the victory of chandala values, the gospel preached to the poor and base, the general revolt of all the downtrodden, the wretched, the failures, the less favoured, against ‘race’: the undying chandala hatred is disguised as a religion of love. (Twilight of the Idols, section ‘The “Improvers” of Mankind’).

 
Clémence Royer (1830-1902), self-taught and French anarchist who wrote and lectured on feminism, economics, politics and science. She is best known for her translation of On the Origin of Species in French.

The data of the theory of natural selection leave us no doubt that the higher races have appeared gradually and that, therefore, under the law of progress, they are destined to replace the inferior races still in development, and do not mix or merge with them, at the risk of being absorbed by them by miscegenation, reducing the middle level of the species.

In short, human races are not separate species, but rather well marked and of very uneven varieties, and it must be thought twice before promoting political and civil equality in a country with a minority of Indo-Europeans and a majority of blacks or Mongols. (Preface to her translation of On the Origin of Species, 1862.)

 
Sir Francis Galton (1822-1911), Darwin’s cousin, anthropologist, geographer, explorer, inventor, meteorologist, statistician and English psychologist. Galton, impressed by the theories of natural selection and survival of the fittest observed by his cousin, was the one who coined the word Eugenics (‘good birth’, or ‘birth of the good’) around 1884.

Galton advocated the prevention of the reproduction of morons, the mentally retarded and the insane—calling these measures ‘negative eugenics’ or limiting the growth of the worst—and granting certificates and economic funds to young men and women who were ‘suitable for civilisation’ so they could marry young and procreate an abundant offspring—‘positive eugenics’ or favouring the best.

Galton, a representative of a ruling Anglo-Saxon class that would remain healthy until 1939, wrote that blacks were inferior to whites and incapable of any civilisation, while Jews could only aspire to ‘parasitism’ within more gifted and capable nations.

Galton intended that eugenics (‘being well born’) become a religion, which would eventually replace Christianity. He accused Christianity for the fall of the Roman Empire; for having seriously damaged Western Civilisation by preaching pity and charity towards the useless and that ‘the weak will inherit the Earth’. He carried out an exhaustive, rigorous and scientific study of entire genealogies of illustrious characters, elaborating detailed statistics and finding—unsurprisingly—that genius is derived by inheritance and, therefore, from family.

Under his patronage the British Eugenics Society was founded in 1908, which would soon strengthen ties with similar groups in the United States.

I propose to show in this book that a man’s natural abilities are derived by inheritance, under exactly the same limitations as are the form and physical features of the whole organic world. Consequently, as it is easy, notwithstanding those limitations, to obtain by careful selection a permanent breed of dogs or horses gifted with peculiar powers of running, or of doing anything else, so it would be quite practicable to produce a highly-gifted race of men by judicious marriages during several consecutive generations. (Hereditary Genius, opening statement of the introductory chapter.)

What nature does blindly, slowly, and ruthlessly, man may do providently, quickly, and kindly. As it lies within his power, so it becomes his duty to work in that direction. The improvement of our stock seems to me one of the highest objects that we can reasonably attempt. (‘Eugenics: Its Definition, Scope, and Aims’, 1904).

[Eugenics] must be recognized as a subject whose practical development deserves serious consideration. It must be introduced into the national conscience, like a new religion. It has, indeed, strong claims to become an orthodox religious, tenet of the future, for eugenics co-operate with the workings of nature by securing that humanity shall be represented by the fittest races (Ibid).

It is neither more nor less than that the development of our nature, under Darwin’s law of Natural Selection, has not yet over-taken the development of our religious civilisation (Memories of my Life).

I take Eugenics very seriously, feeling that its principles ought to become one of the dominant motives in a civilised nation, much as if they were one of its religious tenets. I have often expressed myself in this sense, and will conclude this book by briefly reiterating my views (Ibid.).

 
Jack London (1876-1903), famous American writer of socialist tendency but racist, patriot, an apologist of the Anglo-Saxon and Nietzschean civilisation.

For a time he operated a cattle farm, where he became convinced that the farmers had been practicing eugenics since immemorial times.

I believe that the future human world belongs to eugenics, and will be determined by the practice of eugenics. (Letters, 376).

________

Note

[1] Herbert Spencer coined the famous phrase survival of the fittest in addition to launching the current of thought that posterity knows as ‘social Darwinism’.

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Art Degenerate art Democracy French Revolution Industrial Revolution Oliver Cromwell Poetry

W. B. Yeats

“Puritanical anti-Europe has become exactly what it set out to become: New Zion,” wrote Sebastian Ronin a couple of years ago referring to the US. Regular visitors of this site know that from my point of view the etiology of white decline is, in order of importance: (1) materialism, (2) Christian ethics and (3) Jewish influence. These excerpts from Kerry Bolton’s essay on Yeats in his book Artists of the Right give the idea of the most harmful factor of all:

 

The rise of industrialism and capitalism during the 19th century brought with it social dislocation, the triumph of the commercial classes and interests, and the creation of an urban proletariat on the ruins of rural life. Smashed asunder were the traditional organic bonds of family and village, rootedness to the earth through generations of one’s offspring, and attunement to the cycles of nature.

With the ascendancy of materialism came the economic doctrines of Free Trade capitalism and Marxism and the new belief in rationalism and science over faith, the mysteries of the cosmos, and the traditional religions. The forces of money had defeated everything of the Spirit. As Spengler explained in his Decline of the West, Western Civilization had entered its end cycle. Such forces had been let loose as long ago as the English Revolution of Cromwell and again by the French Revolution.

There was, however, a reaction to this predicament. The old conservatives had not been up to the task. The spiritual and cultural reaction came from the artists, poets and writers who reach beyond the material and draw their inspiration from the well-springs of what C. G. Jung identified as the collective unconscious. This reaction included not only the political and the cultural but also a spiritual revival expressed in an interest in the metaphysical.

Among the artists in “revolt against the modern world” was the Irish poet William Butler Yeats (1865-1939), leader of the Irish literary renaissance and winner of the Nobel Prize for Literature in 1923. Despite his English and Protestant background, Yeats was involved in the Young Ireland movement, much of his poetry celebrating the Irish rebellion and its heroes.

Yeats had been as a youngster introduced by his father John, himself a Pre-Raphaelite artist, to the paintings of the Pre-Raphaelites, the romantic imagery of which stood then as a rebellion against the encroachments of modernism and industrialism. Having lived in England as a child twenty years before, Yeats was now struck by how much had radically changed under the impress of “progress.” The modern era had even impacted upon the aesthetic of Yeats’ own family, writing of how his father now made his living, and also alluding to the changes being wrought by modernism in art:

It was a perpetual bewilderment that my father, who had begun life as a Pre-Raphaelite painter, now painted portraits of the first comer, children selling newspapers, or a consumptive girl with a basket of fish upon her head, and that when, moved perhaps by memory of his youth, he chose some theme from poetic tradition, he would soon weary and leave it unfinished. I had seen the change coming bit by bit and its defence elaborated by young men fresh from the Paris art-schools. ‘We must paint what is in front of us,’ or ‘A man must be of his own time,’ they would say, and if I spoke of Blake or Rossetti they would point out his bad drawing and tell me to admire Carolus Duran and Bastien-Lepage. Then, too, they were very ignorant men; they read nothing, for nothing mattered but “Knowing how to paint,” being in reaction against a generation that seemed to have wasted its time upon so many things.

For Yeats the mystical was the basis of both his poetry and his political ideas. He was particularly interested in the Irish mystical tradition and folklore. He saw the peasantry and rural values as being necessary to revive against the onslaught of materialism.

Additionally, the “occult” provided a literally hidden culture that was above and beyond the crassness of democracy, of the herd, and of material existence, hence its being termed the “Royal Art,” where again, as in traditional societies over the course of millennia, a priestly caste, at the apex of a hierarchical society, served as the nexus between the terrestrial and the divine, serving as that axis around which High Culture revolves.

Yeats’ poetry was intended as an expression of these symbols of the unconscious and the archetypal. This resurgence of these age-long memories required a “revolt of soul against intellect now beginning in the world.” What is here called “intellect” was the advance of rationalism, scientism, and Enlightenment doctrines that had destroyed man’s nexus with the divine embodied in traditions and hierarchical social orders, and which has repressed man’s spiritual nature in favor of the crassly material.

Yeats, like D. H. Lawrence, Ezra Pound, et al., was particularly concerned that commercialism would mean the pushing down of cultural values in the pursuit of profit rather than artistic excellence. Hence, he called for a revival of aristocratic values. He lamented that, “the mere multitude is everywhere with its empty photographic eyes. A declaration of war on the masses by higher men is called for. Everywhere the mediocre are coming in order to make themselves master.”

His appeal was to the artist and to the individual of taste and culture for, as Nietzsche had pointed out, culture is the faculty that distinguishes the human from other organisms. In this spirit, Yeats applauded Nietzsche’s philosophy as “a counteractive to the spread of democratic vulgarity.”

Yeats’ keen sense of historical context is reflected in “The Curse of Cromwell.” Here he identifies the English Revolution as what we can see as the inauguration of the cycle of “Money over Blood,” in Spenglerian terms: the victory of the merchant class over the traditional order, which was to be re-reenacted in the French Revolution. The Bolshevik Revolution was of the same spirit of money against blood, of the materialistic against the spirit and culture.

All three revolutions were carried out in the name of “the people” against the traditional rulers, only to create a greater tyranny in the service of money. Spengler had written in The Decline of the West: “Practical communism with its ‘class war’… is nothing but the trusty henchman of big Capital, which knows perfectly well how to make use of it… in that their object is not to overcome money-values, but to possess them.”

Cromwell’s English revolution has had lasting consequences for the entire West. The cycle of Money over culture and tradition that Cromwell inaugurated has never been overcome. America was founded on the same Puritan money ethics and continues to spread that spirit over the farthest reaches of the world.

The specter of Puritanism has haunted the entire world ever since, “far and wide.” Nobility of character, regardless of “class”—itself a vulgarization of the traditional castes—was destroyed by the inauguration in the West of the reign of money by Cromwell, and one that was not overcome, but rather adopted by its supposed “enemy,” socialism, as Spengler was to point out. Yeats, as “The Curse of Cromwell” shows, has been one of the few to realize the full depth and lasting significance of Puritanism under whatever name it might appear.

No longer are there left those of noble tradition, those who served as part of a long heritage, “the tall men”; and the old gaiety of the peasant village, the squire’s hall and aristocrat’s manor have been beaten down.

All neighborly, content and easy talk are gone,
But here’s no good complaining, for money’s rant is on.

The artists, once patronized by the aristocracy, must now prostitute their art for the sake of money on the mass market, as script writers, and “public entertainers” to sell a product. All individuals are now producers and consumers, including the artist producing for a consumer market.

And we and all the Muses are things of no account.

Yeats considered himself heir to a tradition that has been repressed by democratic vulgarity, and he lived in service to that tradition, now virtually driven to the catacombs under the dead weight of “mass culture,” which is nothing more than consumerism posturing as “art,” “literature,” and “music” manufactured according to market demands. He and a few others of the same temperament lived in the service of High Culture as contemporary troubadours “against the modern world” to uplift the spirits of the remnant who have managed to maintain their nobility in the face of the crass.

One product of democracy and capitalism that Yeats feared was the proliferation of those he regarded as inferior people. Yeats advocated planned human up-breeding and joined the Eugenics Society at a time when eugenics was a widely held belief among the intelligentsia. Yeats had “On the Boiler” published the same year, where he endorsed the psychometric studies that were showing intelligence to be inherited, and expressed concern at the proliferation of the unintelligent.

The aristocracy of old, the noble lineage of blood, of familial descent, has been replaced by the new rich, the merchants, our new rulers are those who measure all things by profit. Like Spengler, Yeats saw hope in Fascist Italy: “The Ireland that reacts from the present disorder is turning its eyes towards individualist Italy.” In particular, he admired the educational reforms and cyclic historical doctrine of Italian Fascist philosopher and Minister of Education, Giovanni Gentile, stating in 1925 before the Irish Senate, of which he was a member, that Irish teachers should study the methods that Gentile had enacted in Italian schools, “so to correlate all subjects of study.”

The following year Senator Yeats stated that the Italian educational system was “adapted to an agricultural nation” which was applicable also to Ireland, “a system of education that will not turn out clerks only, but will turn out efficient men and women, who can manage to do all the work of the nation.”

With the assumption to Government of De Valera in 1932, the following year Yeats was seeking to formulate a doctrine for Ireland that would be a form of “Fascism modified by religion.” History consisted broadly of “the rule of the many followed by the rule of the few,” again reminiscent of Spengler’s idea of a “new Caesarism” that follows on the rule of plutocracy at the end cycle of a civilization.

For Yeats, the rule of the few meant a return to some form of aristocracy.

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Egalitarianism French Revolution Inquisition Liberalism Napoleon Wikipedia

Liberalism, 7

The French Revolution

Historians widely regard the French Revolution as one of the most important events in history. The Revolution is often seen as marking the “dawn of the modern era,” and its convulsions are widely associated with “the triumph of liberalism.”

The French Revolution began in 1789 with the convocation of the Estates-General in May. The first year of the Revolution witnessed members of the Third Estate proclaiming the Tennis Court Oath in June, the Storming of the Bastille in July.

bloody_frenchThe two key events that marked the triumph of liberalism were the Abolition of feudalism in France on the night of 4 August 1789, which marked the collapse of feudal and old traditional rights and privileges and restrictions, and the passage of the Declaration of the Rights of Man and of the Citizen in August. The rise of Napoleon as dictator in 1799 heralded a reverse of many of the republican and democratic gains. However, Napoleon did not restore the Ancien Régime. He kept much of the liberalism and imposed a liberal code of law, the Code Napoleon.

Outside France the Revolution had a major impact and its ideas became widespread. Furthermore, the French armies in the 1790s and 1800s directly overthrew feudal remains in much of western Europe. They liberalized property laws, ended seigneurial dues, abolished the guild of merchants and craftsmen to facilitate entrepreneurship, legalized divorce, and closed the Jewish ghettos. The Inquisition ended as did the Holy Roman Empire. The power of church courts and religious authority was sharply reduced, and equality under the law was proclaimed for all men.

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1st World War Americanism Christendom Crusades Democracy Deranged altruism Egalitarianism Enlightenment Fair Race’s Darkest Hour (book) French Revolution Jean-Jacques Rousseau Liberalism Psychology Revilo Oliver

Succedaneous religion

Or:

A race that has become too imbecile
to be biologically viable

Revilo_p_oliver

by Revilo Oliver

 

What has happened to the evangelical atheists without their being aware of it is clear. When they expelled their faith in Christianity, they created within themselves a vacuum that was quickly filled by another faith. And the fervor with which they hold that faith is of religious intensity. They preach the joyful tidings that there is no God with as much ardor and sincerity as ever a Christian preached his gospel. They sacrificed themselves, and some even underwent martyrdom, for their faith. If we wanted to indulge in paradox, we could describe them as the zealots of an anti-religious religion, but it is more accurate to say that their faith in a religion, which was rational in that it expected miracles only from the supernatural power of its invisible deity, was replaced by a superstition that expects miracles from natural causes that have never produced such effects—a superstition that is totally irrational.

Societies for the promotion of atheism as such are relatively innocuous and merely exhibit on a small scale a psychological phenomenon that has catastrophic effects when it occurs on a large scale, much as sand spouts and dust devils are miniature tornadoes. When religious faith is replaced by materialistic superstition on a large scale, the consequences are enormous devastation.

The great wave of anti-Christian evangelism swept over Europe about the middle of the Eighteenth Century, and its natural results were most conspicuous in France, where decades of strenuous social reform imposed by a centralized government under a king whose mediocre mind had been thoroughly addled by “Liberal” notions, naturally triggered the outbreak of insanity and savagery known as the French Revolution. Since the shamans and fetish-men of the new superstition control our schools and universities today, the history of that event is little known to the average American, who is likely to have derived his impressions, at best, from Carlyle’s novel, The French Revolution, and, at worst, from the epopts and fakirs of Democracy. Obviously, we cannot here insert an excursus of a thousand pages or so on what happened at France at that time, nor need we. The efforts at social uplift through economic and political reforms during the reign of Louis XVI are well summarized by Alexis de Tocqueville in The Old Régime and the French Revolution. The best short account in English of the underlying forces of the disaster is the late Nesta Webster’s The French Revolution, supplemented by the two volumes of her biography of Marie Antoinette and Louis XVI and the pertinent chapters of her World Revolution.

* * *

We should not damn Rousseau for his influence. The real gravamen of guilt falls on the educated, skeptical, intellectual society that did not laugh at his fantasies about the innate Virtue of hearts uncorrupted by civilization, the Noble Savage, the Equality of all human beings, who can become unequal only through the wickedness of civilized society, the sinfulness of owning property of any kind, and the rest of the tommyrot that you will find in the thousands of printed pages of Rousseau’s whining and ranting. You can read all of it—if you grit your teeth and resolve to go through with it—and you really should, for otherwise you will not believe that books so widely read and rhapsodically admired can be so supremely silly and so excruciatingly tedious.

What Rousseau’s fantasies produced is an amazing superstition. It is not exactly an atheism, for a vague god was needed to create perfectly noble savages to be corrupted by civilization, and to inspire perfectly pure hearts, like Rousseau’s, that overflow with Virtue and drip tears wherever they go; but for all practical purposes, Rousseau’s creed substituted “democracy” for God, and put civilized society in place of the Devil. It replaced faith in the unseen and empirically unverifiable with faith in the visibly and demonstrably false.

No such apology can be made for the mighty minds that were stunned by Rousseau’s drivel. They could have tested the proposition about natural Equality by just walking down the street with their eyes open, looking inside the nearest prison, or paying a little attention to the conduct of any one of the score of really noteworthy degenerates of very high rank. They must have met every day military men and others who had observed savages in their native habitat and could comment on the innate nobility of the dear creatures. And some conversation with a few footpads and cutpurses would have elucidated the problem whether or not Society was responsible for their having been born without a conscience, wings, and other desirable appurtenances. In fact, no rational person could have escaped a daily demonstration that Rousseau’s babble was utter nonsense—except, perhaps, by confining himself in a windowless and soundproof room. But the philosophes were able to attain in their own capacious minds a far more total isolation from reality.

Our hyperactive imaginations usually act in concert with the generous impulses that are peculiar to our race—so peculiar that no other race can understand them except as a kind of fatuity from which they, thank God!, are exempt. Long before we began to indulge in international idiocy on a governmental scale, it was virtually routine for Americans to hear that the Chinese in some province were starving, and within a few weeks numerous individuals, many of them comparatively poor, made private contributions, and food was bought and shipped to the starving (if the collections were honestly made). Now I do not deprecate that exercise of charity, which is a virtue that we instinctively admire, but we should understand that although the Chinese gladly ate the food and politely said “thank you,” they privately concluded that we must be weak in the head. They would never have done anything of that sort, not even for men of their own race in a neighboring province. The White Devils, they decided, must have maggots in their minds. Sympathetic generosity, however, is a virtue or vice of our race, and we shall have to live with it.

What happened in the Eighteenth Century was that Rousseau’s fantasies so excited imaginations and generous impulses that the reasoning mind lost control.

There is, however, a second factor more important for our purposes here. You will find a clear illustration in our recent history, during the presidency of Woodrow Wilson, who appears to have been a not uncommon combination of mental auto-intoxication with corrupt ambition, and who was appointed President after the resident General Manager, Barney Baruch, and his crew had (as one of them boasted to Colonel Dall) led him around “like a poodle on a string,” taught him to sit up and bark for bonbons, and made sure that he was well trained. As we all know, Baruch eventually decided that it would be good for the Jewish people to prolong the war in Europe, so that more Indo-Europeans would be killed and more of their countries devastated, and that the time had come to repay Germany and Austria for their generosity toward the Jews, who had been given in those countries more of economic, social, and political dominance than in any other European nation. It followed therefore that the thing to do was to stampede an American herd into European territory.

Our concern here is with the herd: what set it in motion? We all know how credulous individuals, many of whom had visited Germany and knew better, were impelled to imagine pictures of the evil War Lord, Kaiser Wilhelm II, and the terrible Huns—pictures that were as vivid and convincing as the vision of the monster Grendel that we see every time we read Beowulf. And, of course, there was much rant about supposed violations of a code of chivalry that no one even remembered a few years later. A college professor with some reputation as an historian was hired, doubtless for a small fee, to prove that wars are caused by monarchies, although he somehow forgot to mention the terribly bloody war that had taken place on our soil some fifty years before and which had obviously been caused by the dynastic ambitions of King Lincoln and King Davis. And, naturally, the press was filled with many other ravings. So pretty soon the Americans found themselves engaged in a “war to end wars” and a “war to make the world safe for democracy.” It would probably have been a little more expensive—good propaganda costs money—to make them fight a “war to end selfishness” and a “war to make the world safe for goblins,” but it doubtless could have been done. Green snakes are not much harder to see on the wall than pink elephants.

We must not tarry to discuss either the methods of the conspirators who so easily manipulated the American people or the folly of those who were manipulated. Let us consider our enthusiastic rush on Europe as an historical movement.

If, taking the larger view, you ask yourself what that movement most resembled, you will see the answer at once. It was a crusade—or, to be more exact, an obscene parody of a crusade. It was a mass movement inspired by a fervor of religious intensity.

The Crusades, which mark the high tide of Christianity, were (given our faith) entirely rational undertakings. (Except, of course, the so-called Children’s Crusade, which is significant only as evidence that even at that early date some members of our race had a pathological propensity to have hallucinatory imaginations.) It was obviously desirable that Christendom own the territory that was a Holy Land, where its God had appeared on earth and whither many pilgrims journeyed for the welfare of their souls. The Crusades were, furthermore, the first real effort of European unity since the fall of the Roman Empire, and they were also a realistic missionary effort. It was impossible to convert Orientals to Christianity, but it was possible to make Orientals submit to Christian rulers. The Crusaders established the Kingdoms of Cyprus and Jerusalem and the Principalities of Edessa, Tripoli, and Antioch—and eventually they found it necessary to capture Constantinople. But they could not take Baghdad and their high emprise ultimately failed for reasons which need not concern us here. The Crusades were, as we have said, the high tide of Christianity.

Wilson’s fake crusades against Europe evoked from the American people the energies and spirit that the real Crusades had aroused in Europe, and while we must deplore their delusions, we must admire the unanimity and devotion with which the Americans attacked and fought the Europeans. (Of course, we did not actually fight Great Britain, France, and Russia, our ostensible allies; they were defeated in other ways.) The crusade was irrational, however, because it was prompted, not by religion, but by the debased and debasing superstitions represented by Rousseau.

From about the middle of the Eighteenth Century to the present we have witnessed the spread and propagation throughout the West of a superstition that is as un-Christian as it is irrational, as obviously contrary to the Scriptures and tradition of Christianity as it is a blanket denial of the reality that all men see and experience every day—a superstition by which faith in an unseen God is replaced by hallucinations about the world in which we live. After that grotesque superstition inspired the most civilized and intelligent part of France to commit suicide, and loosed the frenzied orgy of depravity, crime, and murder called the French Revolution, its influence was contracted by a resurgence of both Christian faith and human reason, but recovering its malefic power over the imagination and sentimentality of our people, it grew again and as a succedaneous religion it gradually supplanted Christianity in the consciousness of both unintelligent non-Christians and infidel Christians, paralyzing both reason and faith.

This grotesque caricature of religion is now the dominant cult in the United States: its marabouts yell from almost all the pulpits; its fetish-men brandish their obscene idols before all the children in the schools; its witch-doctors prance triumphantly through all the colleges and universities. And virtually everyone stands in fearful awe of the fanatical practitioners of mumbo-jumbo. Both the God of Christendom and the reasoning mind of our race have been virtually obliterated by the peculiar system of voodoo called “Liberalism.”

It is obvious that this mass delusion is leading, and can lead, to but one end. James Burnham named it correctly in his generally excellent book, Suicide of the West.

It can be argued—and argued very plausibly—that a race that could long accept the “Liberal” voodoo-cult as a substitute for both its religion and its powers of observation and reason—a race capable of such mindless orgies as a “war to end wars”—a race that has for decades worked to commit suicide—is a race that has become too imbecile to be biologically viable. It is entirely possible that our unique capacity for science and technology will, after all, be no more effective in the struggle for life than was the vast bulk and musculature of the dinosaurs. It may be that any attempt to reason with a people seemingly in the grip of suicidal mania is itself the greatest folly, and that the vainest of all illusions is the hope that anything can save men who evidently no longer want to live.

If we permit ourselves as Christians any hope this side of Heaven, and if we permit ourselves as atheists any hope at all, we must base that expectation on the hypothesis that the collapse of Christendom, the loss of faith in the religion of the West, was a traumatic shock to our racial psyche that stunned but did not kill. If that is so, then there is hope not only that we may revive from the shock and survive, but also that the unique powers of our unique race may again be exerted to give us a future that will be brilliant, glorious, and triumphant beyond all imagining. If that is so…


_____________________

The above article has been excerpted from chapter 6 of Christianity and the Survival of the West and chosen for my compilation The Fair Race’s Darkest Hour.

Revilo Oliver (1908-1994) taught in the Classics Department at the University of Illinois from 1945 until his retirement in 1977. He was a master of twelve languages and especially noted as a scholar of Latin and Sanskrit. Dr. Oliver was a founder of the John Birch Society but he resigned from that organization in 1966 after its refusal to deal forthrightly with the issues of Jews and race. In 1970 and 1971, he served on the advisory board of the newly formed National Youth Alliance. During his final years of life, Dr. Oliver was on the board of directors for The Journal of Historical Review. Most movement activists, however, will remember Dr. Revilo P. Oliver as a contributor of regular articles in the monthly Liberty Bell publication.

Categories
French Revolution Liberalism Neanderthalism Paris William Pierce

Animals

By that standard most people are simply animals—thinking animals, but still animals, without the essence of humanity.

—William Pierce

For those who don’t believe Whites are capable of imposing this madness on themselves, I will point to France during the French Revolution which abolished slavery in the name of the “Rights of Man” and made every Negro a citizen of the French Republic.

—Hunter Wallace

 
eugne-delacroix
 
Together with niggers and sand niggers, Frenchmen and Frenchwomen, as a massive reaction against the killed, far-leftist journalists, have been waving today the flags of every nation on the streets, chanting the ethno-suicidal slogans “Liberté, égalité, fraternité!” (remember that their Revolution guillotined blonds) and “Pour la démocratie, l’égalité, les libertés. Combattons tous les fascismes!” that mark the modern West. These shocking images of the current Zeitgeist that afflicts not only Paris and France but the Western world certainly count for a million words…

To grasp what has been happening to the white peoples—left-wing psychosis from the French Revolution to the present day—one must read Pierce’s Hunter. This was his second novel, which first edition appeared on December 1989, two hundred years after the Revolution. See for example this specific passage, or all of my excerpts here.

In one of the above-linked passages, and also in Who We Are, Pierce said that History has an enormous inertia. This, in my opinion, beautifully explains the psyche of these white animals and their herd behavior including the Frenchmen, both contemporary and those who started the mess a couple of centuries ago.*


___________________

(*) “The French Revolution soon took a sub-racial undertone—often it was enough to have blond hair to be declared a noble and be beheaded. This was taken to an extreme under a bloodthirsty period known as the ‘reign of terror’ and led to civil and foreign wars for ten years” (from chapter 26 of March of the Titans: The Complete History of the White Race).

Categories
Alexis de Tocqueville Arthur de Gobineau Democracy French Revolution Indo-European heritage Miscegenation Nordicism Paris Philosophy of history Racial studies Richard Wagner

Arthur de Gobineau’s

Essai Sur L’Inégalité des Races Humaines

“We (Wagner and Cosima) have done nothing but talk about you and your Essay since noon, when my husband came to tell me of the pleasure and interest he has found in reading chapter thirteen, which has absorbed him since he began it. Parsifal has been cornered into reading your books!! I am not able to express how much we love and admire this masterpiece…”

Letter of Cosima to Gobineau of March 27, 1881

Arthur_de_Gobineau

The Essai Sur L’Inégalité des Races Humaines (Essay on the Inequality of Human Races), of which only the first volume is available in English, is a book published in 1853 and 1855 by the French philosopher Joseph Arthur de Gobineau. It is considered the initial work of racialist philosophy. Below I reproduce an abridged translation of the introduction by Adriano Romualdi.

There are books that act on the reality of many of the political events and, out of the narrow circle of the discussion, become a powerful idea, myth and blood supplying historical processes. The most typical is undoubtedly Marx’s Capital, a historical-economic study that has become religious dogma, battle gun and gospel. To these books belongs the Essay on the Inequality of Human Races of Count Gobineau, ignored during the time the author lived but released in Germany after his death.

Arthur de Gobineau was born in Ville d’Avray in 1816 to a family of ancient Norman origin. Shortly before his death, in his Histoire d’Ottar Jara he would relive the events of the Viking conqueror that reached the coast of France, giving rise to his family. Gobineau’s father was a captain in the Royal Guard of Charles X. After the revolution of 1830 he departed to live in Britain while the son went to study in Switzerland. There Gobineau learned German and peered into the vast prospects opened by Germanic philology in those years. Since Friedrich Schlegel in his Ueber die Sprache und Weisheit der Inder taught affinity between European languages and Sanskrit he assumed an Aryan migration from Asia to Europe. In 1816, Bopp, with his Greek grammar, compared Sanskrit, Persian, Greek, Latin and founded Indo-European philology. Meanwhile, the Brothers Grimm rediscovered Edda and Germanic poetry, reviving the old heroism and primordial mythology while Kart O. Müller found in the Dorians (Die Dorier, 1824) the Nordic soul of ancient Greece. Thus Gobineau was familiar from his adolescence with a world that European culture was slowly assimilating.

In 1834 Gobineau went to Paris. He was not rich and tried to steer through as a writer and journalist. Of his literary works, many pages of Le Prisionnier Chancheux, Ternote, Mademoiselle Irnois, Les Aventures de Nicolas Belavoir and E’Abbaye of Thyphanes have withstood the erosion of time.

An article in the Revue de deux Mondes put him in touch with Alexis de Tocqueville, the famous author of Democracy in America, also of old Norman lineage. This friendship joined them through a lifetime despite their strong differences: Tocqueville, the aristocrat, resigned with melancholy by accepting democracy as a reality of the modern world while Gobineau, another aristocrat, rebelled and identified civilization with the work of a master race.

Tocqueville was appointed Foreign Minister and called his friend as his chief of staff. On the eve of the Napoleonic coup Tocqueville resigned but Gobineau put on a brave face to the Caesarism. He entered diplomacy and was the first secretary to take the delegation of Bern. It was in Berne where he wrote the Essai Sur L’Inégalité des Races Humaines. The first two volumes appeared in 1853, and more in 1855.

The book incorporates the movements of the great discovery of the Indo-European unity, i.e., a large extended Aryan family from Iceland to India. The Latin word pater, the Gothic fadar, the Greek patér and the Sanskrit derivations are revealed as originating from a single word. But if there has been a primary language of which several languages have branched, there must be a major lineage that existed, moving from its original home, and spread this language in the vast space between Scandinavia and the Ganges. It was the people that named themselves Aryans, a term with which the rulers are referred to themselves as opposed to the natives of the conquered lands (compare the Persian and the Sanskrit for arya = noble, pure; the Greek àristos = best , the Latin herus = owner, the soldierly Germanic Ehre = honor).

This is where Gobineau’s reasoning is channeled, mobilizing for his thesis ancient Indian texts revealing these prehistoric Aryans—tall, blond, with blue eyes—piercing into India, Persia, Greece, and Italy to make the great ancient civilizations flourish. Every civilization comes from an Aryan conquest, from the organization imposed by an elite of Nordic lords over a mass population.

Comparing each of the three great racial families the superiority of the Aryan appears to us evident. “If his [the black man’s] mental faculties are dull or even non-existent”—writes Gobineau—“he often has an intensity of desire, and so of will, which may be called terrible. Consequently, the black race is an intensely sensual, emotional radically race, but lacks of will and clarity of the organizer.” The yellow race stands before the black but it differs from the true creative will. Here we also have a race of second order, a kind infinitely less vulgar than the black but that lacks audacity, toughness and that sharp, heroic intelligence expressed in the gracile Aryan face. Civilization is thus a legacy of blood and is lost with the melting pot of blood. This is the explanation that Gobineau offers us about the tragedy of world history.

Gobineau’s key concept is degeneration, in the proper sense of the word, which is expressed in the growing apart from one’s own original type (the Germans would speak of ­­Entnordung or denordization). Ancient peoples have disappeared because they have lost their Nordic integrity, and this can occur to modern man as well. “If the empire of Darius had, at the battle of Arbela, been able to fill its ranks with Persians, that is to say with real Aryans; if the Romans of the later Empire had had a Senate and an army of the same stock as that which existed at the time of the Fabii, their dominion would never have come to an end.”

The fate that overwhelmed ancient cultures also threatens us. The democratization of Europe, which began with the French Revolution, represents the revolt of the servile masses with their hedonistic and pacifist values against the heroic ideals of Nordic aristocracies of Germanic origin. Equality, that for a time was just a myth, threatens to become reality in the infernal cauldron where the superior mixes with the inferior and what is noble is bogged down into the ignoble.

If today the Essai Sur L’Inégalité des Races Humaines appears aged in many features, it retains a substantial validity. Gobineau has the great merit of having first addressed the problem of the crisis of civilization in general and the West in particular. In a century stunned by the commoner myth of progress, he dared to proclaim the fatal decline of every culture and the senile and crepuscular nature of the citizens of a rationalist civilization. Without Gobineau’s work, without the serious, solemn chiming bumps in the prelude of his Essai, all of modern literature about crises by Spengler, Huizinga and Evola is unimaginable.

Gobineau’s great work on the inequality of the races was completed, but the French culture did not take notice. Tocqueville tried to comfort Gobineau prophesying that his book would be introduced into France from Germany.

Gobineau died suddenly in Turin in October 1882. Nobody seemed to notice his disappearance. It was the Germans who valorized him. Wagner opened its columns of the Bayreuther Blätter; Hans von Wolzogen, Ludwig Schemann and Houston Stewart Chamberlain announced his work. It was Ludwig Schemann who founded the cult of Gobineau by instituting an archive near the University of Strasbourg, then in Germany. In 1896 Schemann founded the Gobineau-Vereinigung, which would spread Gobineauism throughout Germany. In 1914 Schemann had an influential network of friends and protectors and the Kaiser himself subsidized it.

On the trail of the work of Gobineau, racialism was born: Vacher de Lapouge, Penka, Pösche, Wilser, Woltmann, H. S. Chamberlain and after the war Rosenberg, Hans Günther and Clauss retook Gobineaunian intuitions and amplified them with a vast doctrinal body. In 1933 National Socialism, assuming power in Germany, officially recognized the ideology of race. Thus what Wittgenstein had prophesied about Gobineau was fulfilled: “You say you are a man of the past, but in reality you are a man of the future.”

Categories
Aristotle French Revolution Judeo-reductionism Kevin MacDonald

On Carolyn and Tan

Or:

Blaming the Morlocks, sparing the Eloi

For those who don’t believe Whites are capable of imposing this madness on themselves, I will point to France during the French Revolution which abolished slavery in the name of the “Rights of Man” and made every Negro a citizen of the French Republic.

—Hunter Wallace



I have listened to the recent show on The White Network hosted by Carolyn Yeager and my ol’ friend Tanstaafl (Tan). The show was a reaction to Kevin MacDonald’s article on The Occidental Observer: a summary of a collection of papers of the journal The Occidental Quarterly or TOQ about white pathology.

I have to say something about the show. In the first place, I see that after the debacle of the last year Tan—and I must steal a sentence from Franklyn Ryckaert—is still incapable of seeing the difference between guilt tripping by Jews and honest self-criticism by Whites. Tan still seems to think that self-criticism by Whites is nothing but interiorized guilt tripping and he proceeds then to proclaim the total innocence of Whites. Jews are the only ones who are guilty of white decline, and anyone who suggests that Whites have a responsibility of their own is deluded. He calls that “delusion” the “suicide meme.”

Judge it by yourself, visitors. Listen the show and tell me if Tan continues to identify honest criticism with guilt tripping.

This of course reminds me the recent exchange between Tan and Greg Johnson at Counter-Currents, where Johnson said:

If the problem is a coalition of minorities who are “in most cases” but not always Jews, then it really is more accurate to refer to them as minorities than as Jews, isn’t it? Thus your desire to find-and-replace “minorities” with “Jews” betrays a certain monomania and lack of scruple.

Sort of like my Baptist cousin who tries to shoehorn Jesus into every conversation. It is very low-churchy to clamp down on “one thing needful,” insist on discussing it even when it is not appropriate, and then to bitterly accuse people of being evil when they draw back from you, or simply exceed your narrow range of interests.

I don’t like that about you.

Understandably Tan became chagrined about this sharp comment and reacted on his blog Age of Treason saying that Johnson is no longer welcome to republish Tan’s articles.

Back to the Carolyn show but keeping in mind the exchange that resulted in the recent distancing between Johnson and Tan. When Carolyn said something Tan mildly criticized her that she was using “the passive voice.” Tan is a reductionist, like Johnson’s cousin, and wants to use the active voice. That’s why Tan made it very clear in the show that he doesn’t like MacDonald’s term “white pathology,” and it struck me that at the beginning of the podcast Tan always referred to MacDonald as an “expert in psychology,” never as an expert in the Jewish Problem (JP). This is remarkable because MacDonald is the foremost expert on the JP, and Tan only an amateur. (As a professor with tenure MacDonald has been a full-time researcher for a while and people like us, who have to make a living elsewhere, cannot compete with that.)

Carolyn started then to mention, one by one, the authors who contributed to the TOQ issue about “white pathology.” Tan commented that he disliked the phrasing of one of the first authors mentioned by Carolyn, that today’s liberalism “is rooted in equality” because, Tan maintained, the Jew-controlled media bombards us all the time with such message. But that just begs the question. The disturbing fact is that precisely because whites elevated the notion of equality by the end of the 18th century to the level of a civil religion, the Jews were gradually empowered throughout the 19th century.

As far as I know, Tan has not tried to take issue with the many articles by Hunter Wallace on Occidental Dissent. Wallace started the now abandoned blog Antisemitica and in my opinion is fairly aware of the JP. Wallace now believes that the Yankees of the last centuries and the French Jacobins were basically on the same page of the Jews as to white dispossession (what we call “assisted suicide”).

Napos-big-blunderIt seems to me that Tan commits exactly the same fallacy that the blogger Lew commits when challenged about precisely those roots that show how liberalism was originally a white phenomenon. Lew wants to count serious history since 1910, after the Jews were already empowered, something that misleads his readers by giving the impression that the subversive tribe empowered itself.

Like Carolyn, Tan doesn’t say a peep about the role played by Christianity in the development of suicidal universalism or suicidal out-group altruism. In fact, in Carolyn’s show he did exactly the opposite. About the TOQ contribution of the blogger who goes under the penname of Yggdrasil, Tan disliked it too because Yggdrasil wants to go to the roots (that’s well beyond 1910). Tan commented that pondering into the remote historical past “is a form of escapism” because “now it is Jews running the show,” and added in pretty sarcastic tone that it is silly to go back as far as the French Revolution and—the horror—up to the times of Rome so that these intellectuals “can find excuses for the Jews.”

I very much doubt that the motivation of the TOQ contributors is excusing the Jews. As Aristotle said, to have a profound grasp on a subject one must delve deeply into the past. Few sentences by Greg Johnson have been more illuminating to understand what I have recently been calling the Aryan Problem (economics over race) than Johnson’s phrase, “In ancient Rome, as in modern America, the economic system and its imperatives are treated as absolute and fixed, whereas the people are treated as liquid and fungible.”

Click on the pic of Mammon at the top of this blog and then click again on the Kenneth Clark epigraph. Follow the white rabbit to dismiss the single Jewish-cause hypothesis. But Tan labeled all of this historical pondering in TOQ as “lame,” which misses the whole point of bicausalism that in this post I’ll define as you need two to dance tango, the Morlocks and the Eloi.

Like the TOQ contributors, my motivation has absolutely nothing to do with excusing the “Morlocks.” If we use as a metaphor the novel by H.G. Wells, The Time Machine, I would say that my motivation is to try that the Eloi wake up.

Remember the 1960 film that adapted Wells’ novel for the silver screen? When George (Rod Taylor) spots young blond people by a river, a woman, “Weena” is drowning but the other Eloi are indifferent (I would call this “white pathology”). Later in the film George is outraged by the Eloi’s apathy and finds out that they’re mere cattle for the anthropophagus “Morlocks.”

time machine 1

What Tan and many others in the American pro-white movement don’t want to see is that today’s whites are behaving like the Eloi. We are in this mess because the masses of whites are basically animal conformists. See the insightful quotations by Rockwell, Pierce and Hitler in my previous post. They’re absolutely essential to understand the viewpoint of The West’s Darkest Hour.

I must acknowledge that in the show Carolyn sounded more reasonable by blaming, together with the Jews, the liberal Whites. But Tan made it clear in the show that he disagrees with the use of that word, liberal. “It is hard to blame the poor white people,” the Eloi. According to Tan, all blame should be laid on the feet of the Morlocks.

Tan also said that white behavior comes from the current Zeitgeist, and that the white traitors are just opportunists. But the central question in this darkest hour of ours is, again, who empowered the Jews. My educated guess is that Tan and those who think like him will always avoid this question.

“Don’t they deserve some blame?” asked Carolyn. At least Tan acknowledged that a specific acquaintance of Carolyn’s that she mentioned was not forced by the Jews to harbor such traitorous thoughts. Then both talked about Jared Taylor and his concept of “pathological altruism” among whites but the Taylor case is problematic because he tolerates Jews in his conferences. Suffice it to say that at least Tan conceded that white altruism “may have biological roots.”

About the article that MacDonald himself wrote, Tan commented (remember that I don’t know shorthand):

My reaction was negative. Look at these white people who acted like idiots! [sarcasm]… He specifically identifies Christian philanthropists. The point I’d like to make… [is that even as far back as] 1861… to neglect to mention the Jewish influence in that kind of thinking and its influence on Christianity is a mistake.

In other words, Tan leaves Christianity off the hook. Only Jews are to be blamed. He has never replied to my very iterated argument that here in what used to be called New Spain the Inquisition, already familiar with the Jewish tricks at the Iberian Peninsula, persecuted the crypto-Jews; that New Spain was the first Judenfrei state in the continent, and that even sans Jews the Spaniards and the Creoles managed to blunder on a continental scale to the point of destroying their gene pool with Amerinds and the imported Negroes.

Hardly the Jews can be blamed for what happened here or even at the Iberian Peninsula. It was clearly a case of white suicide sans Jews.

If you don’t like to read my posts on New Spain, Spain or Portugal because you might fear that I may have distorted information on a subject that Americans have little interest, go to Occidental Dissent and see the posts by Wallace that prove that, long before the Jews took over the US, a specific form of evangelical Christianity plus the Enlightenment of the founding fathers already contained the roots of suicidal liberalism.

Let my finish this entry with yesterday’s quotations by Spandrell on an interesting exchange at Counter-Currents:

And yes, Jews are evil, but it’s the white elite who brought them in, as it has been since the early Middle Ages. You can hate Jewish chutzpah, but blaming them isn’t going to solve much, because: you can’t remove them, and even if you sent them all to Madagascar, it wouldn’t solve the problem of white leftism.

That’s more or less the idea. The Dark Enlightenment is about studying leftism per se. You might believe leftism is a jewish conspiracy and in their absence whites would suddenly arise as a sane and anti-egalitarian ethnicity. We disagree.

Not that white polities wouldn’t be awesome: personally I’m all for ethnic segregation. But as a European let me tell you that it’s not that easy.

And later on that thread he added:

I apologize if I misrepresented your views on the Jewish Question. I’m aware of Kevin MacDonald’s work and find little to disagree with, but it’s hard to blame the parasite when the host has developed a symbiotic relationship with it. Still I just think focusing on the Jews is a waste of time, people get emotional and discussions are seldom productive.

Which is why this blog focuses on the Eloi.

Categories
1st World War Civil war Enlightenment Francis Parker Yockey French Revolution Friedrich Nietzsche Hegel Jean-Jacques Rousseau Liberalism Philosophy of history Women

Liberalism, 3

Imperium Eagle

This piece has been moved
to a single entry: here.

Categories
Alexis de Tocqueville Egalitarianism Emperor Julian French Revolution Liberalism

The new god of the Romans

“Why were you so ungrateful to our gods
as to desert them for the Jews?”

—Julian, addressing the Christians

Julian

Whites have been nuts for a long, long, long time. In a film or documentary about the times after Julian I listened a pagan character saying “…the new god of the Romans” in the sense that this new cult (Christianity) was a curious fad of the eccentric invaders.

Just as the Roman Christians of the first centuries were clueless about the utter craziness of adapting a new god—stealing the god from the subversive tribe only meant schizophrenizing themselves—, today’s whites are just as crazy about the uttermost toxicity of their new religion, Liberalism. And I find it a little embarrassing that it had to be a Jew, Lawrence Auster, the one who nailed the underlying principle of Liberalism.

A new god, or rather a secular incarnation of the previous one, has infected the white psyche since the French Revolution, which equalized everyone in the name of the “rights of man” and made every Negro a citizen of the French Republic.

The same at the other side of the Atlantic. I have already quoted Mark Weber but since he explains my point so clearly, his words merit re-quoting:

Americans pride themselves of not having an ideology (“We are not fooled by fascism, communism or Nazism or any other ‘isms’”). Well, in fact, America does have an ideology. It has a kind of core idea and a core narrative of itself that is widely accepted by Americans, whether they call themselves conservatives or liberals. And it is so engrained in the American mentality that it is not often expressed very openly.

The core of the American ideology is in the birth certificate, as it were, of the United States of America, the Declaration of Independence. You all know that the Declaration of Independence lays out, I think, what Americans assume about what this country stands for, what it really means and in cases of doubt we turn back to it: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” And to this end “Governments are instituted.”

Now that’s an essential kind of belief that Americans more or less accept. Liberals emphasize much more than conservatives the equality part of that. And conservatives tend to emphasize the point of individual life, liberty and the pursue of happiness. That is a very core kind of thing and with that there is a kind of narrative of American history.

The narrative of American history is that although it’s true that we didn’t have real equality when America was founded that is what we are aiming for: that’s our goal [emphasis in Weber’s voice]. And it is true that our founding fathers did not practice it well. But we are all trying to practice it. We are trying to reach that goal, that goal of real equality.

In his speech Weber also said that in keeping with that goal in the past, Americans, the archetypal liberals in every sense of the word, decided that distinctions between Christians and non-Christians were not very important and stopped discriminating against the latter. That was not necessarily a bad step but then, an artificial equality between women and men was enforced by law. And with time the same happened with Jews and finally with the Negroes and other non-Whites, who became empowered in America in ways that even the Founders would have found unconceivable.

Presently it is turn of the fags. Quite a few white nationalists are tolerant on this behavior because, like the Aryans who abandoned Apollo for a Semitic god, they also ignore that this fad is one of the last in a downward spiral. What’s next? Tolerating pedophiles? Those who commit bestiality? Keep Alexis de Tocqueville in mind: “The desire for equality becomes more and more insatiable as equality increases.”

Egalitarianism, the new god of the white peoples, is the quintessence of liberalism: which was concocted by well-intentioned whites but as crazy as the Christians who demolished the pagan temples, burnt the libraries and shattered the sculptures that represented our true soul.

Categories
Ancient Rome Deranged altruism French Revolution Judeo-reductionism Liberalism

On Megalodons and scorpions

teeth


Megalodon tooth with two great white shark teeth.




I have re-read my year-old post “Blaming the shark, sparing the Megalodon” and it struck me as solid.

Those familiar with my classification (see for example: here) are aware that “bicausalists type B” like me maintain a totally different cognitive process than “bicausalists type A”: those who basically blame the Jews for our woes.

One of the most important questions in the movement that both monocausalists and the type Bs avoid is, What enabled Jewish empowerment in the West? (keeping in mind that they never took over the media in, say, China or the Muslim world). We must never forget that in the aftermaths of the French Revolution, Adrien Duport, a member of the Jacobin Club, ascended the tribune and said:

I believe that freedom of worship does not permit any distinction in the political rights of citizens on account of their creed. The question of the political existence of the Jews has been postponed. Still the Moslems and the men of all sects are admitted to enjoy political rights in France. I demand that the motion for postponement be withdrawn, and a decree passed that the Jews in France enjoy the privileges of full citizens.

Duport’s proposition was accepted amid loud applause, which means that Whites empowered Jews; the members of the tribe did not empower themselves. To my mind, the event reflects white suicidal tendencies, with all the euphoria of a triumphant liberal Revolution, in a nutshell. If the West survives its current condition, historians of the future will surely mark this momentum event as the quintessential not only of French pathology, but of white pathology in general.

I am starting to suspect that my “bicausalism type B” stance is the reason why my metaphor of the witches’ brew, that I picked from Pierce, is not being taken seriously—let alone my initiative to identify each ingredient of the brew (yes: including the transferences resulting from child abuse).

If I could I’d poll readers of the pro-white blogosphere: TOO, CC, MR, OD, AmRen, AOT, AltRight, VNN and NWF to see who’s bicausalist type A and who’s type B; asking them to intuitively assign percentages of blame on Jew vs. White.

In such an hypothetical poll I would say this: Since Jewish power is completely derived from white treason I would assign, tentatively, a bicausal blame to whites approximately in proportion to the size of the Megalodon vis-à-vis a modern white shark (see e.g., this virtual image of these two animals in the sea). If this hypothetical assignation reflects reality, it would mean that white pathology is the main factor of the West’s darkest hour.

Of course, I could be wrong. But I need reasons and facts to change my mind rather than insults, especially because I still believe in final solutions to the J problem. (Even when, mixing metaphors, bacterial pneumonia is a secondary infection to viral AIDS, such bacteria is still killing us; we must get rid of them.)

I cannot emphasize strongly enough that I find it rather comical when either a monocausalist or a type A bicausalist drops Jewish names in discussions with me pointing out that some kikes were involved in the Revolution. The central issue in this debate is, again, that whites empowered them and precisely because of enlightened ideas developed by whites.

Moreover, if my reading of history is accurate, the most important century to understand our current dilemma is the 19th century. After those Jacobins I quoted above, in the next century European nation after European nation subscribed the French emancipatory ethos throughout that century. (The singular case of the U.S. is even more pathological as that nation was founded not only upon Enlightenment hubris in 1776, but even previously by the original founding fathers of puritanical extraction that used the Old Testament as their guiding star.) From this point of view, the 19th century was the traitorous century par excellence: European whites virtually started to hand over their banking, media and cultural institutions to a clearly subversive tribe.

I cannot figure out a best way to close this entry than to quote from the mentioned article “Blaming the shark, sparing the Megalodon,” where an intelligent commenter responded to Greg Johnson, a type A bicausalist, with these words:

Deinking said…

When 2 percent of a population controls 98 percent with impunity, it’s empirical proof that that the 98 percent is inferior. If they weren’t inferior, things would be the opposite. Blaming Jews would be understandable if they were 20-30 percent of our population, but when they’re just a tiny fraction and still rule over us, we have no one to blame but ourselves. If we were just one-tenth as motivated, organized, and pitiless as they are, there would be no possible way for them to dominate us. They would hardly matter at all.

We Whites have always been too naive, too gullible, too kind, and idealistic. That’s our problem. If we were hardened realists then we would have destroyed Judaism and Jewish identity thousands of years ago, when the Romans had total control over Judea. But even the Romans were too softhearted and continually let the Jews have their own society even after they viciously slaughtered Roman citizens in their various rebellions… and this was before Christian morality warped our minds. There’s something seriously wrong with us.

Greg Johnson said…

Are humans inferior to scorpions and spiders because we are vulnerable to their stings? The term “inferior” is misplaced here. We are vulnerable to Jews, just as we are vulnerable to bullets. When a man has been shot, you don’t blame him for not being bullet proof. You blame him, though, if he handed his gun over to a criminal.

Denikin said…

A human getting accidentally stung by a scorpion is one thing. But when millions of humans have been repeatedly stung by scorpions for 2,000 years and have not yet learned to stay away from them, it means there’s something wrong with the humans, not the scorpions.

Thanks Mr. Deinking. I have nothing to add.