Category: Friedrich Nietzsche

The human side of chess, 12

Post author By C .T.
Post date July 2, 2021

In case of mental disorder

‘First do no harm’.

—Hippocratic Oath

Carlos Torre Repetto undressed on a streetcar in 1926 on Fifth Avenue in New York. That happened during the crisis that eventually led him to quit chess. The immigration police deported him in a steamer to Merida. Gabriel Velasco, the author of the only well-written book about the Mexican grandmaster, omits these vital events about his life in his misnamed book The Life and Games of Carlos Torre. I know Velasco personally, but in the next few pages I will break the taboo of not writing about Torre’s life. What did the champions think of the Mexican GM? Alekhine wrote:

(Left, Carlos Torre.) Since 1914 the chess world has not seen a first-rate luminary, one of those players who, like Lasker and Capablanca, mark a milestone in contemporary history… But about six months ago, shortly after the New York Tournament, in the United States appeared a faint light susceptible—at least we hope so—of transforming into a star of the first magnitude. We are talking about the young Carlos Torre, who is nineteen years old and whose short career has peculiarities worthy of attention… Without a doubt, Torre is not mature, which should not be surprising in a young man who has so little serious practice, but we admire the solidity of his game as well as his brilliant tactical qualities that allow him to emerge safely from sometimes dangerous positions in which he finds himself due to lack of experience. After having examined a number of his games, we cannot but congratulate Dr Tarrasch on his resolve to invite him to the next tournament of international masters to be held in Baden-Baden.

Alekhine wrote these words in 1924. Just two years later, when he came within a shot of winning the 1926 Chicago Tournament, Torre had the New York crisis. It is worth saying that the only game that Torre played with Alekhine was a ‘grandmasters draw’ played precisely in the 1925 Baden-Baden tournament. Alekhine, who two years later would dethrone Capablanca, immediately accepted the premature draw proposition by Torre on move fourteen: a sign of the respect he had for the Mexican. That year, the Moscow International Tournament was also held, where Torre made a sensational start. He started out beating three strong masters, including Marshall. He then drew two games with Tartakower and Spielmann to obtain other resounding victories, one of them against Sämisch, with which he placed himself along with Bogoljubov, Rubinstein and Lasker leading the tournament. Lasker said: ‘These first steps by young Torre are undoubtedly the first steps of a future world champion’. One of the most famous games of that tournament was the one Torre played with Lasker himself, who had been world champion from 1894 until Capablanca dethroned him in 1921, four years before the Moscow Tournament. Lasker held the title of champion for twenty-seven years. This great champion had to face Torre in the twelfth round of the tournament and got to obtain a positional advantage in the opening: an opening that was baptised as Torre Attack because the Mexican master introduced it to the practice of masterful chess. But on move 25 something unexpected happened. Word spread in the tournament hall: ‘Torre has sacrificed his queen to Lasker!’, something that rarely happens in professional chess. When it happens it causes a sensation. Within minutes Torre and Lasker had fans around their board. That game, known as ‘The Mill’, carved the name of Torre in chess annals; among others, it deserved an extensive comment from Nimzowitsch in My System.

I have quoted what Alekhine and Lasker thought of Torre’s future. The other champion of the time was Capablanca; as I said, the only Latin American who has won the title of world chess champion. It is an irony that very few Mexicans, and Alfonso Ferriz is an honourable exception, openly say that Torre could have conquered it as well. Capablanca commented on Torre after the Moscow International Tournament: ‘I wouldn’t be surprised if this young man soon started to beat us all’. The only game between Capablanca and Torre was played in that tournament. Capablanca was then the world champion, and his virtuosity lay especially in his mastery and understanding of the end of the game: that is why his game with Torre has a special value. The Mexican played with such precision and ingenuity that he managed to tie a very difficult endgame with the champion. Averbach, the Russian pedagogue, chose this ending to illustrate the theory of positions in his book Comprehensive Chess Endings: Bishop vs. Knight. When analysing the ending one is left with the feeling that this game between Capablanca and Torre is beyond the comprehension of ordinary fans, and that only a chess professor like Averbach and others can decipher it. When he played with Torre, Capablanca was at the height of his abilities. His game with the other Latin American is a tribute to the classic style of both, and should be studied as a paradigm of the endgame of knight against ‘bad’ bishop.

Torre’s arch was like the myth of Phaeton. After Torre’s crisis at the age of twenty-one, which marks the end of his brilliant but fleeting career, he lived without a profession, in a petty way and depending on his family until the early 1950s. He worked for a time in a pharmacy helping his brother in Tamaulipas, but he didn’t make a career or have children. In 1955 Alfonso Ferriz brought him to the capital of Mexico and kept him in a ‘very cheap’ guest house, according to him. Both Ferriz and Alejandro Báez, generous chess lovers in Mexico, tried to help him. Ferriz employed him in a hardware store, but the sixty-four-square aesthete was overwhelmed by the clientele.

During my vacations from junior high to high school, I worked at the Bank of Mexico and over time I purchased chess books for my collection (when I came of age I got rid of all of them). After work at the Bank of Mexico in the centre of the great capital, I would visit El Metropolitano: a chess den that, like all dens, reminds me of the room where opium addicts tried to escape from reality. In that unlikely place I listened to the chess master Alejandro Báez. His talk wasn’t directed at the beardless ephebe I was, but at the fans Carlos Escondrillas, Raúl Ocampo and Benito Ramírez who frequented El Metropolitano. My presence at a distance in those talks in 1973 went unnoticed. But what stuck with me the most was that Báez pointed out Torre’s admiration for San Francisco: the saint who undressed in a public place as a protest against the humiliation that his father had inflicted on him. I deduced from Baez’s talk that imitating the Franciscan buffoonery frustrated Torre’s career.

Carlos Torre died in 1978. The Russian magazine Schachmaty published an account of the tournaments of the time when Torre had flourished, from 1920 to 1926. Although Torre was then fifth in the world behind Lasker, Capablanca, Alekhine and Vidmar, he was ahead of masters of the calibre of Nimzowitsch, Rubinstein, Bogoljubov and Reti. Note that this fifth place refers to the early years of Torre’s career. Would he have reached the top without his psychotic breakdown, imitating the man of Assisi? As I said, in the book that Velasco wrote about Torre the premature retirement of the master from Yucatán is taboo.

Some Mexican players wonder why if Chigorin, who was close to being a world champion, is considered the father of national chess in Russia, Mexican fans ignore Torre’s figure. One possible answer is that the stigma attached to the term ‘mentally ill’ is the most degrading thing we can imagine: more degrading even than having been in jail or having had a homosexual scandal in Victorian times. It is a subject buried in mystery, and the Criollo Velasco’s reluctance to touch on the subject perpetuates the darkness. Many grandmasters, and even world champions, have suffered nervous breakdowns. Although Steinitz is considered the first world champion, at the dawn of the 20th century he died in abject poverty. It is rumoured that he believed that he was in electrical communication with God, that he could give him a pawn advantage and, in addition, win him.

(Plaque in honour of Wilhelm Steinitz, World Champion from 1886 to 1894, in Prague’s Josefov district.) What causes insanity? Since it is prohibitive for today’s society to ponder the havoc that abusive parents wreak on the mind of the growing child to become an adult, a pseudoscience is tolerated in universities that, without any physical evidence, blames the body of the disturbed individual. This is such an important subject that I have written a dense treatise to unravel it. Here I will limit myself to mentioning some reflections that have to do with chess players.

One of the things that motivated me to write this little book is to settle the score with Carlos Torre’s biography. Unfortunately, there is no relevant biographical material on Torre to know exactly why he lost his sanity. The rumours of his supposed syphilis don’t convince me. Ferriz told me that his friends took him with whores in Moscow. But Torre was sane for the last eighteen years of his life. Had he had neurosyphilis his symptoms would have gone from bad to worse. Torre’s mystical deviations and his imitation of the man from Assisi suggest a psychogenic problem. Likewise, Torre’s nervousness, manifested in the film that captured him playing in Moscow, as well as his habit of smoking four daily packs of Delicados brand cigarettes, suggests a psychogenic problem.

The syphilitic hypothesis that Ferriz told me reminds me of some speculations about Nietzsche’s madness. The author of the Zarathustra suffered from psychosis for almost a dozen years until he died: a psychosis very different from Torre’s fleeting crisis. But as in Torre’s case, blaming a supposed venereal disease for Nietzsche’s disorder has been done so that his tragedy fits within the taboos of our culture.

The root of Nietzsche’s madness was not somatic. The ‘poisonous worms’, as Nietzsche called his mother and his sister in the original version of Ecce Homo (not the version censored by his sister), may have played a role. In The Lost Key Alice Miller suggests that the poisonous pedagogy applied to him by his mother and aunts as a child (his father died prematurely) would drive him mad as an adult. It is worth saying that Stefan Zweig’s splendid literary essay The Struggle Against the Daimon (Hölderlin, Kleist, Nietzsche) has also been translated into English and Spanish. As Nietzsche confesses to us in Ecce Homo, a kind of autobiography where his delusions of grandeur are already noticeable, his mother and sister were ‘the true abysmal thought’ of the philosopher in the face of the eternal return of the identical.

Nor is it convincing what Báez said: that Torre masturbated a lot. In the 19th century the myth that excessive masturbation among boys caused insanity became fashionable; and when old Báez said that Torre was a consummate onanist, I can’t help but remember that myth. Equally wrong is the story of Raúl Ocampo. Although Ocampo is one of the best connoisseurs of Mexican chess, Juan Obregón captured him on the tape recorder maintaining a bizarre theory: that a telegram sent to Torre by the Jews to inform him that his girlfriend was breaking up with him was the trick that triggered the crisis. When I interviewed Alfonso Ferriz, one of the few survivors who knew Torre, he couldn’t tell me anything substantial about the Yucatecan’s childhood and adolescence: the time when his mind was structured and the only thing that could provide us with the lost key to understand his mental state. But one of Ferriz’s anecdotes that most caught my attention was that Torre ‘had an almost mystical respect for women’. He called women las santitas (the holy little ones). ‘How is the little saint?’ was his question when referring to Ferriz’s wife.

I would like to talk a little more about Las Arboledas park. Although Fernando Pérez Melo fled home due to abuse and became destitute, I don’t know of anyone among the park fans who has held his father responsible. Society has been obsessed with not seeing the obvious. As the mother is the most deified figure in Mexico, why not start with her, breaking the taboo of the parental deity? Just as it caused a shock among the ancient Mexicans to see how the bearded people pulled from the pinnacles of the Great Pyramid of Tenochtitlan the effigy of the Coatlicue’s son during the fall of the Aztec capital, for us to mature the figure of the mother has to be defenestrated. When Humboldt visited Mexico, the New Spaniards unearthed the Coatlicue statue to show it to him. They didn’t understand this work of art and they buried it again.

When I speak with Mexicans, I realise that they continue to bury the symbols of those female figures and terrible archetypes that they don’t understand or don’t want to understand. For this reason, the ‘santitas’ that Torre spoke of—compare it with Nietzsche’s expression ‘poisonous worms’—continue to be an object of veneration in Mexico. However, and despite all this speculation of mine, there is no substantial information about Torre’s childhood. Ferriz says that Torre never spoke about his parents or his siblings. So, instead of speculating about his childhood, I will focus on the life of a chess player who died in more recent times and about whom a little more is known.

Tags Trauma model of mental disorders

Friedrich Nietzsche Racial right

Failure of nerve

Post author By C .T.
Post date May 3, 2021

In ‘America’s Cultural Collapse’, a YouTube audio, Gregory Hood recently joined Lipton Matthews to chronicle the demise of America. In about three minutes (starting from this moment) they touched on the subject I am so passionate about: the root of the dark hour.

Hood and Matthews suffer from the same failure of nerve as Tom Sunic, of whom I said something last week. They somehow recognise that the current psychosis of the West has Christian inspiration, but are reluctant to condemn the religion of their parents in unequivocal terms.

Nietzsche wrote: ‘The Christian church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul… I call Christianity the one great curse… the one immortal blemish upon the human race’. But these 21st century Americans haven’t reached the level of the German philosopher in 1888, when he wrote those lines.

Always remember: Christianity is the ultimate conclusion of Judaism.

Friedrich Nietzsche Hate

The philosopher of Sils-Maria

Post author By C .T.
Post date January 5, 2021

Now that I’ve asked that only those who are ideologically similar to Himmler’s willing executioners comment here, I think I should say a couple of things.

The first, the most important, is that I cannot tolerate talking to people who do not hate to the point of wanting to blow up the ethnocidal System throughout all Western countries. If there is no infinite hatred like the one I feel, there cannot be an authentic dialogue.

On the other hand I am pleased that, since I linked my excerpts from a psychobiographical study of Nietzsche, apparently twenty-nine visitors have clicked on the link, although I don’t know if they reached the following passage:

During all the years of his pilgrimage he never once put up in friendly and cheerful surroundings, never at night felt the warm body of a woman pressing against him; never did the sun rise to see him famous, after a thousand nights of dark and silent labour. How immeasurably vaster was Nietzsche’s loneliness than is the picturesque highland of Sils-Maria where between luncheon and tea our tourists wander in the hope of capturing some of the glamour that clings to a spot sanctified by his presence. Nietzsche’s solitude was as wide as the world; it spread over the whole of his life until the very end. Conversation wearied and irritated him who constantly gnawed at his own vitals and whose hunger for himself, and himself alone, was never satiated.

Sometimes only in the most terrible, and even maddening solitude, is it possible to see the great truths that plague the white man: like what Nietzsche saw and we quote at the end of the masthead of this site, the essay on the surreptitious war of Judea against Rome. But I am glad that, apparently, I’m no longer as lonely as Sils-Maria’s philosopher because of what some people have told me and I recently reproduced.

Nevertheless, I am still a voice crying out in the desert as a commenter put it the day before yesterday on The Unz Review.

Exterminationism Friedrich Nietzsche

Between ice and fire

In the comments section where you can ask me anything before the end of the year, this morning I learned about a philosophical position. By following the links I came across a video by an ‘efilist’ that inspires the deepest nihilism. I also read ‘On efilism’ on the site The antinatalist, which explains it better:

Efilism addresses the objective fact that all lifeforms are a byproduct of a needless chemical reaction that occurred around a billion years ago.

Through unintelligent design, we evolved nervous systems some 500 million years ago; enabling us to feel pain. In turn, we became addicted to the burdens of chasing wants and needs in order to escape suffering.

Our nervous systems are hardwired to experience suffering far more than pleasure; both in intensity and duration. This brutal functionality of nature motivates all species to stay alive long enough to pass their DNA to the next generation. This would also explain why sex is so pleasurable.

Life evolved to torture and to be tortured. We are all victims and predators. There is no justification for nature’s cruel design. It’s wasteful, needless, and causes suffering. As Gary put it, ‘life is more friction than function’.

Efilists hold a sentiocentrist worldview. We recognise that the welfare of all living creatures (be it a frog or human) are of equal importance. This is juxtaposed to speciesism; which values one animal over another, which is irrational. We were all born to be slaughtered. No sentient being is immune. Without humans, other animals will continue to suffer just like they have been for millions of years.

The main difference between human and non-human species is our capacity to understand the futility of existence and right from wrong. We have the intellectual ability to see the meat grinder for what it really is. We are all in this rat maze together.

With knowledge comes responsibility. We must be janitorial, not wasteful in our endeavour to eliminate harm. As far as the red button scenario goes, I wouldn’t press it unless it painlessly and instantaneously evaporated all life on Earth—from men to microbes; including myself. And only if pressing that button had a guaranteed fail-safe that would prevent life from re-emerging.

I do have an idea on how we could end all life on Earth peacefully without dropping some mega bomb. In 100 years, we could have the technology to produce self-replicating nanobots. Each microscopic machine would be programmed to enter, then euthanize all lifeforms on Earth. After all life is erased, the nanobots would keep self-replicating with the goal of preventing the re-occurrence of life.

Efilism is a truly atheistic way of viewing reality. We don’t justify nature by believing in fairy tales nor do we worship nature and our own genetic codes.

This is the most extreme form of anti-life philosophy that we can imagine. It is true that I am an exterminationist, but only in the sense of ‘eliminating all unnecessary suffering’ (the four words) by dispatching the vast majority of humans due to their ‘Neanderthalism’, and a large number of animal species: the theme of my last two books in the eleven-book series From Jesus to Hitler.

Using the word I learned today, the Night King of Game of Thrones was apparently an efilist. HBO’s interpretation failed to honour George R.R. Martin as in The Song of Ice and Fire there is no arch-villain, not an absolutely evil Sauron as even in the evilest man there’s always a corner of good. And in the most benign man there is always a corner of evil. The HBO series failed to show the benign side of the Night King, falling precisely into the infantile Manichaeism that Martin criticised so much about The Lord of the Rings. The benign side of the Night King would be the noble goal of trying to forbid all suffering, however deluded he might be in my eyes.

Before the last season some Game of Thrones fans speculated on their YouTube channels that Bran the Broken was the Night King. But they were wrong: in the end it was revealed that they were two different entities. But on this website and in my last book I took up those speculations when trying to convey my idea: between efilism and a Nietzschean ‘Yes to life’ there is an Aristotelian golden mean.

Since this is the theme that for decades led me to come up with my philosophy of what I call ‘the extermination of Neanderthals’, presently I’m experiencing a flow of ideas that I can’t do justice to in a simple post. Those interested could start reading my texts that have been translated into English, especially Day of Wrath (see sidebar). But I’ll try to approach the subject in such a way that at least a slight taste in the mouth remains about what I have written in a more formal way.

Years ago I began to translate for this site several texts by the Spaniard Manu Rodríguez, who in more recent times abandoned all racism to dedicate himself to an idea that he already harboured since 1976: the New Age philosophy that revolves around the Gaia hypothesis. I mention Rodríguez because I was shocked by his abandonment of what I had been translating from his site. But it must be recognised that it is not easy to transvalue values: the magnet that Normieland exerts on those who are stunned in the middle of the Rubicon is formidable.

But the mention of Rodríguez is spot on. After his conversion to Gaia I wrote to him some time ago asking if he had read my exterminationist essays and he replied that it was surely a joke of mine (it is not). That was the end of our correspondence.

Now, the fact is that Rodríguez’s Gaia philosophy, which he writes in Spanish, is the perfect antithesis of efilism (‘nor do we worship Nature’ says the efilist in the long quotation above). My philosophy of the four words represents the moderate position between the two extremes, as Rodríguez naively accepts all earthly life, without considering the astronomical magnitudes of suffering that many living creatures experience (In my opinion, this contributed to Nietzsche losing his sanity. As he suffered greatly in his solitude, his ‘Yes’ to life short-circuited his mind.)

I said that ideas come to me in droves on a topic that is impossible to do justice to in a post, but rather it takes a series of entire books to convey the main idea. For the moment, the interested visitor could read the article ‘A postscript to my prolegomena’ that appears on pages 104-106 of my Daybreak (PDF on the sidebar).

But not even if someone read my eleven books means that we would agree, as what makes someone say a resounding ‘Yes’ to life (Bran the Broken); a resounding ‘No’ (the Night King), or somewhere in between depends on how you were treated in your childhood. In other words, this is a psychogenic problem, not an ideological one. The only thing that occurs to me at the moment, when most of my books are untranslated, is to recommend the first novel by Arthur Clarke, Against the Fall of Night, which takes us to a utopia in a very distant future where unnecessary sufferings have already been eliminated on Earth (although Clarke never uses the four words).

The dialectic of the song of ice and fire in the universe is the dilemma of whether the universe is to cool down eternally due to unnecessary suffering, or whether it is worth returning to the primal fire that makes Being explode again in countless stars…

Tags 4 words

Friedrich Nietzsche Twilight of the idols (book)

The Aryans in India

A generous sponsor has contributed the amount that Lightning Source demands to publish On Exterminationism. Still, I would like to wait until the first days of 2021 before making the expense in case Lulu responds earlier and solves the problem of the software that is preventing me from publishing it on their platform.

In the context of Aron Nelson’s YouTube series about the classification of life, yesterday I was talking about page 100 of On Exterminationism. I would like to add that Nelson has not responded to what I said, nor did any of his commenters.

Here is what appears on page one hundred, a quote from Nietzsche about the religion of the Aryans in India. We can already imagine what the West would be like today if an Aryan religion had taken over the imagination of whites instead of the Semitic bullshit that our asshole parents taught to us:

______ 卐 ______

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. 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’…

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

______ 卐 ______

‘The general revolt of all the downtrodden, the wretched, the failures, the less favoured, against race…’ This is why, according to a recent Amren article, BLM has received a billion dollars, and why LGBT has become also the neochristian religion of our times.

Tags India, Transvaluation of all values

Autobiography Friedrich Nietzsche Martin Luther Music Richard Wagner

Wagner vs. Bach, 1

The fourth part of El Grial begins with a dream that I now translate into English:

I was walking on a street by day next to Dad, who pointed out to me, enthusiastic and joyful as his character, the great church—or wall of a great church, rather like a Gothic cathedral—while I felt real horror for the (not glimpsed, only felt) kind of gargoyles, low relief sculptures or external figures of a very dark-stone cathedral. The contrast between the spirited Dad in pointing out to me that Christian bastion as something so positive that he even smiled at me and the horrified son—although I corresponded to Dad’s smile from my height as a child with another smile to be nice with him—couldn’t be greater.

Then I commented that over the years I had several dreams with that theme. I interpreted that my father lacked enough empathy to realise that traditional Catholic doctrine, which seemed so positive to him, horrified his little firstborn.

I recently said that Parsifal’s music has been one of my favourites, despite the fact that the opera characters are quasi-Christian knights that Wagner devised. Wagner’s last opus is not a hundred percent Christian insofar the script never names Christ or Christianity. Rather, it resembles the spirit of the Germanic sagas in times of Christian conversion, when something of the ancient pagan spirit was still breathed. In this first entry about how I contrast Wagner with Bach I confess that, unlike Parsifal, traditional Christian music has horrified me as much as that series of dreams with which I opened this post.

Iconoclasm, even in music, is a thorny topic. If we proclaim the transvaluation of all values the question immediately arises: What to do with the so-called sacred music after the anti-Christian revolution conquers the world? We have already seen that Nietzsche loved Parsifal’s music but abhorred its message, especially the chastity of the quasi-Christian knights. In my opinion, Wagner, Hitler’s favourite composer, is salvageable but how should we treat sacred music from his predecessors?

Unlike Richard Wagner (1813-1883) who flourished a century after the death of Johann Sebastian Bach (1685-1750) Bach had no passion for the Germanic sagas of the pagan past. On the contrary: Bach composed his music for the main Lutheran churches in Leipzig, and adopted Lutheran hymns in his vocal works. The hundreds of sacred works that Bach created are generally seen as a manifestation not only of his craft, but of his great devotion to the god of Christians: the very god of the Jews. Bach even taught Luther’s catechism as Thomaskantor in Leipzig, and some of his pieces represent it. For example, his very famous St Matthew Passion, like other works of this type, illustrates the Passion of (((Christ))) directly with biblical texts.

Compare all this with Wagner’s relatively paganised work who didn’t quote the gospel: a musician who, by introducing pre-Christian elements in his operas, was already starting to shake off the Judeo-Christian monkey from his back. But before continuing my talk about Bach I would like to quote, once again, the words of Nietzsche that appear in The Fair Race:

§ 61

Here it becomes necessary to call up a memory that must be a hundred times more painful to Germans. The Germans have destroyed for Europe the last great harvest of civilisation that Europe was ever to reap—the Renaissance. Is it understood at last, will it ever be understood what the Renaissance was?

The transvaluation of Christian values: an attempt with all available means, all instincts and all the resources of genius to bring about a triumph of the opposite values, the more noble values… To attack at the critical place, at the very seat of Christianity, and there enthrone the more noble values—that is to say, to insinuate them into the instincts, into the most fundamental needs and appetites of those sitting there…

I see before me the possibility of a heavenly enchantment and spectacle: it seems to me to scintillate with all the vibrations of a fine and delicate beauty, and within it there is an art so divine, so infernally divine, that one might search in vain for thousands of years for another such possibility; I see a spectacle so rich in significance and at the same time so wonderfully full of paradox that it should arouse all the gods on Olympus to immortal laughter: Cæsar Borgia as pope!… Am I understood? Well then, that would have been the sort of triumph that I alone am longing for today: by it Christianity would have been swept away!

What happened? A German monk, Luther, came to Rome. This monk, with all the vengeful instincts of an unsuccessful priest in him, raised a rebellion against the Renaissance in Rome…

Instead of grasping, with profound thanksgiving, the miracle that had taken place: the conquest of Christianity at its capital—instead of this, his hatred was stimulated by the spectacle. A religious man thinks only of himself. Luther saw only the depravity of the papacy at the very moment when the opposite was becoming apparent: the old corruption, the peccatum originale, Christianity itself, no longer occupied the papal chair! Instead there was life! Instead there was the triumph of life! Instead there was a great yea to all lofty, beautiful and daring things!

And Luther restored the church.

Tags Renaissance, Transvaluation of all values

Arthur de Gobineau Friedrich Nietzsche Kevin MacDonald Music Racial right Richard Wagner

On Parsifal

Post author By C .T.
Post date July 1, 2020
6 Comments on On Parsifal

The reason I practically don’t interact in other racialist forums or follow them on Twitter is that they don’t feel infinite hatred, and I strongly believe that the only way to save the race is through the amalgamation of your soul, your whole being with the spirit of The Turner Diaries: to be at the right of Himmler during the West’s darkest hour, so to speak. Furthermore, the pundits of white nationalism are ignoring the Christian problem. Counter-Currents posted yesterday ‘Kevin MacDonald’s Individualism & The Western Liberal Tradition. Part 7: White Maladaptive Altruism’ by Ricardo Duchesne. Since the pundits of white nationalism follow MacDonald and not the Führer, they are able of writing things like the following, which appeared yesterday in Duchesne’s article:

The Quakers were “highly principled and deeply Christian, with a powerful sense of fairness and egalitarianism.” They had, in MacDonald’s words, a “genuine empathy for the slaves,” morally outraged by “acts of great injustice done to their fellow human beings.” The Quakers were also “highly egalitarian” in their institutional organization; “there were no bishops or ordained ministers, and any person (including women) could speak.” They emphasized the “intellectual and moral equality of African slaves.” Although the Methodists were more into self-help, diligence, and hard work, they too believed that all humans were equally valuable, and that’s why they opposed slavery.

MacDonald’s point is not that whites were wrong to seek the abolition of slavery. His aim is to understand the excessive moral preoccupation whites exhibited about the plight of Africans coupled with their current pathological empathy for aggressive immigrants occupying their lands. In light of this reality, and the complete indifference Muslims have to this day about their thousand-year-old enslavement of Africans, these Puritan-descended movements do seem incredibly naive, child-like, and devoid of realism. What is there to admire about this?

I will make the argument that the eighteenth century was period of “radical change” in the conception of the Western self…

The 18th century? I would say that the West took a very wrong turn from the 4th century! By targeting putatively genetic rather than ideological altruism (Christian malware) this MacDonald disciple doesn’t directly blame the inversion of values on Christianity pure and simple (not only Quakers): something that Nietzsche detected for the first time in the history of ideas.

Like the Quakers Parsifal was child-like. He felt great compassion for those who suffer, especially King Amfortas, who had fallen out of favour since Klingsor struck him with the holy spear: a wound that was not healing. Nietzsche loved Parsifal’s music but hated the message of his old friend’s last opera.

Musically, I think Parsifal is Wagner’s most accomplished work. The overtures of each of the three acts, as well as the magnificent music when Gurnemanz takes Parsifal into the castle in the first act; the background music and the voices by the end of the discussion between Parsifal and Kundry in the second act, and let’s not talk about the Good Friday music in the third act, are the most glorious and spiritual I have ever listened. No wonder why Max Reger (1873-1916) confessed: ‘When I first heard Parsifal at Bayreuth I was fifteen. I cried for two weeks and then became a musician’.

I recently recycled a Wikipedia text talking about the religious aspects of National Socialism and I don’t see why not to do it again with a wiki passage about Parsifal, albeit with a pro-White spin instead of the philo-Semitic POV of that encyclopaedia.

Some writers see in the opera the promotion of racism or anti-Semitism. One line of argument suggests that Parsifal was written in support of the ideas of Arthur de Gobineau who advocated Aryanism. Parsifal is proposed as the ‘pure-blooded’ (i.e. Aryan) hero who overcomes Klingsor, who is perceived as a Jewish stereotype, particularly since he opposes the quasi-Christian Knights of the Grail. Such claims remain heavily debated, since there is nothing explicit in the libretto to support them. Wagner never mentions such ideas in his many writings, and Cosima Wagner’s diaries, which relate in great detail Wagner’s thoughts over the last 14 years of his life (including the period covering the composition and first performance of Parsifal) never mentions any such intention.

Wagner first met Gobineau very briefly in 1876, but it was only in 1880 that he read Gobineau’s An Essay on the Inequality of the Human Races. However, Wagner had completed the libretto for Parsifal by 1877, and the original drafts of the story date back to 1857. Despite this chronological evidence, Gobineau is frequently cited as a major inspiration for Parsifal.

The related question of whether the opera contains a specifically anti-Semitic message is also debated. Some of Wagner’s contemporaries and commentators (e.g. Hans von Wolzogen and Ernest Newman) who analysed Parsifal at length, make no mention of any anti-Semitic interpretations. However the critics Paul Lindau and Max Nordbeck, present at the world premiere, noted in their reviews how the work accorded with Wagner’s anti-Jewish sentiments. More recent commentators continue to highlight the perceived anti-Semitic nature of the opera, and find correspondences with anti-Semitic passages found in Wagner’s writings and articles of the period.

However, the conductor of the premiere was Hermann Levi, the court conductor at the Munich Opera. Since King Ludwig was sponsoring the production, much of the orchestra was drawn from the ranks of the Munich Opera, including the conductor. Wagner objected to Parsifal being conducted by a Jew (Levi’s father was in fact a rabbi). Wagner first suggested that Levi should convert to Christianity, which Levi declined to do. Wagner then wrote to King Ludwig that he had decided to accept Levi despite the fact that he had received complaints that ‘of all pieces, this most Christian of works’ should be conducted by a Jew. When the King expressed his satisfaction at this, replying that ‘human beings are basically all brothers’, Wagner wrote to the King that he ‘regarded the Jewish race as the born enemy of pure humanity and everything noble about it’.

Here we have once again the pathological altruism of influential Christians, in this case the very king. Not only the 19th-century Quakers practiced out-group altruism (Parsifal felt in-group altruism) but the Germans themselves, even Wagner’s sponsor.

It has been claimed that Parsifal was denounced as being ‘ideologically unacceptable’ in the Third Reich, and that the Nazis placed a de facto ban on Parsifal. In fact there were twenty-six performances at the Bayreuth Festival between 1934 and 1939 as well as twenty-three performances at the Deutsche Oper in Berlin between 1939 and 1942. However, it was not performed at the Bayreuth Festival during World War II.

Today at dawn, yesterday and the days before yesterday I watched the complete Parsifal directed by Daniel Barenboim (another Jew!) and compared it with other representations. It was the first time that I watch it with Spanish subtitles. After finishing my book El Grial I was impressed that in this 1993 performance the spear ended on the Grail cup at the very end. I couldn’t help but compare it to my extremely analogous metaphor in the climax of my book.

But I can’t use Parsifal in my book because the opera is riddled with Christian allusions, and my book is as anti-Christian as the last page of Nietzsche’s The Antichrist. But I also projected myself with what Parsifal says to Gurnemanz: that I lost my path for decades before finding my way back to Amfortas (all of this will seem cryptic to anyone who hasn’t read the book).

Friedrich Nietzsche Tom Sunic

Nietzsche

Post author By C .T.
Post date March 25, 2020
1 Comment on Nietzsche

by Tom Sunic

Note of the Editor: Of the intellectuals of contemporary white nationalism, I only have respect for Tom Sunic, who like me is aware of the Christian problem and how capitalism is poison for the fourteen words. The difference is that he speaks in a very polite manner and I in a very rude manner.

For example, I am delighted these days because Murka, which has been the greatest promoter of both capitalism and Judeo-Christianity, is going to die thanks to the crisis unleashed by the coronavirus (the pin) and the Fed (the bubble), as can be seen in my most recent posts.

On the other hand, in an article published today on The Occidental Observer the Croatian Sunic focuses on Europe:

______ 卐 ______

To each his own Nietzsche. With this sentence one could start yet another discussion on this famous and famed thinker. Given the staggering number of works about him it is essential to raise the question: which Nietzsche should one read first? Should one read Nietzsche’s own prose first, or should one first read works by other authors who have written about him? And which work and by which author? The problem is all the more serious as there are no two works, no two authors among tens of thousands that are in agreement on the same interpretation of Nietzsche’s ideas. Of course, the same remark could be leveled against my own interpretations of Nietzsche. My understanding, interpretation and choice of words regarding Nietzsche’s thoughts may be different from those of other authors who claim to be his best interpreters. Consequently, I may be accused of using interpretations that may not be shared by Nietzsche or his countless interpreters.

What needs to be highlighted, however, is the link established by Nietzsche between Christian values and their secular offshoots used now by the ruling class in the West as a legal and psychological basis for the arrival of non-European migrants into Europe. The System, through its sermons about human rights, whose ideological origins go back to early Christianity, is quite successful in destroying European peoples and cultures.

Aside from being an influential philosopher Nietzsche was also a philologist who understood well the subtleties of political language. Therefore, one should first single out some of his words and find out their conceptual equivalents in the French and in the English languages today, especially in the realm of higher education and high-level political rhetoric. One must keep in mind that his denunciations of Christian morality are contrasted with his praise of combative virtues of the old Greco-Roman “virtù” stripped of any modern moralinfreie Tugend. Nietzsche invented the word “moraline” in order to combat the excessive moralizing of the Church and the ruling class of this time. Strangely enough the word “moraline” is never used today in the modern German language, having also no adequate substitute in the English language. The great German-American connoisseur and translator of Nietzsche, H.L. Mencken translated moralinfreie Tugend as “free of moral acid.” By contrast, modern French nationalists, when deriding the fake news of the modern System, often resort to the original German “moraline.” In the USA, however, this word could be substituted by its conceptual equivalent of “virtue-signalling.”

When transposed into our own language Nietzsche’s words read like a harsh condemnation of the modern System with its invocations of words such as “humanity,” “peace” and “tolerance.” The goal of the System is to force citizens of European extraction to become prey to perpetual feelings of guilt. This is how Nietzsche predicted the modern unfolding of the System hundred and thirty years ago:

Almost everywhere in Europe today, there is a morbid over-sensitivity and susceptibility to pain, as well as an excessive amount of complaining and an increased tenderness that wants to dress itself up as something higher, using religion as well as bits and pieces of philosophy—there is a real cult of suffering.

In addition to his denunciation of Christian morality Nietzsche levels harsh criticism against Christian providentialism which manifests itself today in the gregarious spirit of mass democracy. Of course, the System needs to sugarcoat modern, secularized versions of Christian teachings in the mystique of human rights, in the myth of multiculturalism, in the decrees on race-mixing, and in the usage of politically correct verbiage. Pity for those who failed, for lowlifes, for criminals, including illegal Third World migrants in search of a better life in Europe, has become a mandatory vogue in political and media outlets. Professor Pierre Chassard, who could be ranked as first among French “New Right” interpreters of Nietzsche, defines Nietzsche’s criticism of Christian providentialism: “The wretched of the Earth, who are nailed to the cross, may be the only fortune tellers. Life misfits may be the elect of heaven. Only they are the good guys and others are the bad guys.” The list of self-engineered misfits could grow longer if one were to add numerous White politicians and academics burdened by self-hate and choosing therefore to become purveyors of the dogma of interchangeability of peoples, races, and genders. Such a self-hating behavior, of which Nietzsche was the first critic, is today the trademark of the System.

One could start with the expression “the great replacement.” This wording, coined by the writer Renaud Camus, is deemed unworthy by the System. Nonetheless, although Camus’ book is very useful, its title may be subject to misunderstanding. Instead of the expression “the great replacement,” one is tempted to use a more specific expression: “the great invasion.” However, even the term “invasion” harks back to the notion of the political of the previous centuries when its use was generally accompanied by an armed conflict—which is not the case for the time being with the floods of non-Europeans who are being adorned by the Western media with the sentimental title “refugees.” Understandably, the System and its scribes must avoid the usage of the terms “invasion” or “replacement,” preferring instead the romantic expressions such as “cultural enrichment” or “diversity”—terms which went global after having first appeared in the American language in the 80s of the previous century. Moreover, even if one were to agree on the label “invasion” when describing Afro-Asian migrants on their way to Europe, the choice of this word would take us far off into the field of polemology, a subject that can be tackled only in passing.

According to Nietzsche the moralization of politics leads to chaos which he labels with the word “democracy.” It is incumbent therefore upon his readers to study the effects of democracy peddled globally by the System if one was to grasp the incoming tide of chaos. To that effect it suffices to listen to the hypermoralistic language of the ruling class in order to realize that the true goal of their political experiments—dubbed “democracy” and “diversity”—is nothing else but a gigantic hoax. The outpouring of hypermoralistic narratives among Euro-American leaders, other than serving as a legal smokescreen for humanitarian actions on behalf of non-European migrants, also functions as a grand cover up for the repression against independent thinkers.

In Bismarck’s Germany at the end of the nineteenth century, Nietzsche did not need to confront mass migratory inflows of non-Europeans. Much earlier, however, he had grasped the origins and the global dynamics of the hypermoralistic mindset that had already taken root among politicians and intellectuals of his time—either in its liberal version or in its crypto-communist form. That early bourgeoning hypermoralistic endeavor, whose goal was the creation of the best of all worlds, or the shining communist futures, was bound to lead, a hundred years after Nietzsche’s death, to multicultural chaos observed today.

It is pointless to scorn migrants, the majority of whom are Muslim non-Europeans, without however deciphering moralistic, globalist, altruistic and ecumenical ideas that have been peddled around by the Church over the last two thousand years. It was Nietzsche’s merit to be the first to grasp that all our current political concepts, all abnormalities in the liberal system are just secular derivatives of Christian thought, “whereby this morality is increasingly apparent in every political and social institution; the democratic movement is the heir to Christianity.”

In the System today, which claims to be the best, any criticism of parliamentary democracy, or multiculturalism, let alone of miscegenation, is bound to enter the framework of the penal code or the demonology of its mainstream media executioners. While on the one hand the System prides itself on being tolerant, claiming to extend unrestricted voice even to its critics, while hiding behind the words of tolerance, diversity and humanism, on the other, it exerts total control of its population—a phenomenon hitherto unseen in the entire history of the West. From the point of view of modern languages, from the point of view of the notion of the political, the System is succeeding in reversing real European values and replacing them with surreal ones. Within the framework of these new moralizing and ecumenical values, described by Nietzsche and transposed now into the modern System, it can be expected that non-European masses entering Europe, will describe themselves as “poor refugees.” Incidentally, the term “refugees” is not of their choice; it is being bestowed on them by the System and its sycophant media.

This is how professor Alfred Baeumler, one of Nietzsche’s disciples in the first part of the twentieth century and later to become a high-ranking academic in National Socialist Germany, depicts the nihilistic message inherent in the language of liberal democracy in Europe between the two wars.

Nihilism, chaos, is the inevitable consequence of the belief in harmony without struggle, a belief in indiscriminate (gegensatzlos) order. True order only arises from the power relationship spawned by the will to power… Only chaos is inhumane. The rule of tolerance and moral ideas, of reason and of compassion, in short of “humanity,” always leads to inhumanity.

Doubling down on his exotic doppelganger

As a follow-up to such hypermoralistic endeavors conducted by the System one can observe its politicians being more and more inclined toward splitting their own selves—a process which they subsequently project on non-European migrants who are cherished now as the beacon of progress and innocence. Such a process of White self-denial is especially visible in Germany, a country which in 1945 was forced to remake its identity. As an illustration of German split-mindedness or dopplengaegertum, one could mention several authors of fantastic tales at the beginning of the nineteenth century who, by indirection, best predicted the fractured identity of Europeans and especially the German people two hundred years later. A good example is the famous horror story writer E. T. A. Hoffmann and his novella The Sand Man. The main character of his tale falls in love with a machine which resembles an attractive woman he had previously fabricated in his self-delusional mind. Toward the end of the tale the imaginary woman-automaton pushes the unfortunate hero to suicide. Today, we are witnessing a similar mechanical and suicidal fixation by great many German and European politicians, who, as a rule, must pretend to be enamored with fictitious and exotic Third World migrant imagery, and who are overjoyed at the thought of demolishing their own identity and replacing it with the newly borrowed make-believe Afro-Asian identity. This time around, however, men of the System are not only being themselves physically replaced by real Afro-Asian migrants; they themselves yearn to replace their original White identity by non-White surreal supra-identity.

One can provide some crass examples of such a mimetic Double while studying European politicians and their penitential pilgrimages to the holy places of world politics, namely Washington, Brussels and Tel Aviv. The Germans, however, must perform an additional station of the cross by paying a penitential visit to Israel and recite a diplomatic chorus of mea culpa sermons. Two years ago, when German Chancellor Merkel visited Israel, she declared that “being aware of this responsibility (the Nazi crimes against the Jews, N.A.) is part of our national identity.” Without its Double, that is, without the forceful embrace of the Other, who was once either denied or colonized, the System and its do-gooders could not survive.

In the same vein, European politicians and intellectuals imagine themselves to be morally obliged to double down on their moralizing fervor on behalf of non-Europeans, assuming that they will thus better eliminate any external suspicion of their alleged neo-fascist or right-wing feelings, or better shed the label of their post-colonial crypto-nostalgia. Naturally, one could argue a lot about the benefits of this new doppelgangertum of European politicians, which has resulted in increased self-hatred, self-censorship and hypertrophy of false morals toward exotic strangers. Nietzsche grasped well this self-castrating mindset which has become today the main guideline of the System.

With respect to this entire kind of priestly medication, the “guilty” kind, any word of criticism is too much… One should at least be clear about the expression “be of use.” If by this one intends to express that such a system of treatment has improved man, then I will not contradict: I only add what “improve” means for me—the same as tamed, weakened, discouraged, sophisticated, pampered, emasculated (hence always the same as injured).

The search for the mimicked Double, observed among Western rulers, has reached by now pathological proportions. EU politicians must double down on their benevolence towards Afro-Asian migrants in order to better rid themselves of possible charges of would-be anti-Semitism or of being guilt-free for their colonialist and racialist past. In the majority of cases, however, such mimetic behavior is the natural consequence of the Allied re-education since 1945, the aim of which was and still is the creation of new European species.

In this essay on Nietzsche one cannot dispense with the name of the German anthropologist Arnold Gehlen who wrote that “the hypertrophy of morality occurs when we accept each human being in his humaneness only, and provide him in this capacity with the highest rank of existence.” Gehlen was perhaps the best connoisseur of Nietzsche during the cold war era, despite the fact that his analyses of the pathology of self-induced hypermoralism of German politicians had earned him lots of enemies on the Left and a great deal of ire among Frankfurt School reeducators. The moral hypertrophy of the early postwar System he describes is now being duplicated by European and US rulers and their “fake news” servicemen, both attempting to silence any voice of White dissent.

Neither is the Catholic Church and the papists the world over lagging behind. The most recent in the line of the moraline combat is Pope Francis with his sermons on the rights of immigrants and with his homilies that “migrants are the symbol of all those excluded from the globalized society.” When listening to Pope’s urbi and orbi, it is worth studying the reaction of would-be Afro-Asian migrants. Despite their modest IQ, they are not stupid. They know that they have powerful allies, not only in anti-fascist circles but also among the high Catholic clergy, both in the United States and in Europe.

Surely, George Soros and a host of left-leaning NGOs can be criticized for facilitating the flooding of the West by African and Asian migrants. However, the fact remains that African and Asian migrants follow only the unilateral welcoming calls from European politicians whose words had the prior blessing of the Pope and the high Catholic clergy. The latter is always diligent when mobilizing for migrants shelters or “sanctuary cities”—a gesture which only redoubles migrants’ appetite. In fact, the Church operates today as a sort of a counter-power vis-à-vis the actual legal power in place, which in any case is very lax with regard to migrants’ arrivals.

Beyond the moralizing phrases about the benefits of multiculturalism and miscegenation propagated by the System and the Church, the iron laws of biology and heredity cannot be ignored. In the years to come the states of the European Union will be exposed to multireligious and multiracial conflicts among and between new non-European migrants, conflicts of great magnitude and long duration. By their obsessive politics of self-denial, European countries, with Germany at the helm, will hardly be able to cope not just with the great replacement, but also with internal conflicts between diverse ingroups of non-European migrants themselves. Contrary to a wide misconception among EU leaders and many academics, racial intolerance and xenophobia is by no means the privilege of White nationalists. Racial pride and racial exclusiveness are by no means the monopoly of the White European stock. Low-level conflicts between and among nationals of Asian origin and nationals of sub-Saharan origin now residing in the West, will have a bright future. Worse, side by side with various moralizing social justice warriors and anti-fascist squads, the System won’t be able to persuade migrants to embrace the same liberal ukases, the same legal standards, the same scholastic tests, nor the same Western political concepts. Liberal rules and regulations, when forced upon non-White migrants, will always remain unacceptable to them. Thus, in the name of “diversity” the System keeps destroying not only the identity of European peoples, but also the identity of non-European newcomers.

Sooner or later multicultural states break up and terminate their trajectory in civil wars. Also, within the great replacement overhaul underway now, interracial wars among non-European migrants will be aggravated by large demographic changes. In addition, these hybrid civil wars looming large in the West now, will be accompanied by an increase in victimhood narratives by different tribes and ethnicities residing in Europe, each claiming, of course, the first place on the victimhood list. Mutual distrust, followed by the decline in civic solidarity and the dissolution of political order will become the order of the day. The hypermoralizing and masochistic antics of White politicians, among whom the German politicians are doing the surplus overbidding, are the logical outcome of the culture of guilt inherited from the fascist, colonial, Ustasha or National Socialist past. Following the incessant incantations by the System of mea culpa, mea maxima culpa—what would Nietzsche now say about our fatality? Long ago his answer was clear enough: “There will come a day when my name will recall the memory of something formidable—a crisis the like of which has never been known on earth.”

__________

To see the endnotes click: here.

Tags Transvaluation of all values

Der Antichrist (book) Friedrich Nietzsche

The Antichrist § 21

In Christianity, the instincts of the subjugated and oppressed come to the fore: the lowest classes are the ones who look to it for salvation. Casuistry of sin, self-critique, and inquisitions of conscience are sources of employment, cures for boredom; affects inspired by a Great Power called ‘god’ are continuously cultivated (through prayer); the highest is considered unachievable, a gift, ‘grace’.

There is no sense of a public presence; the hide-away, the unlit room is Christian. The body is an object of hatred, hygiene is rejected as sensuousness; the church defends itself even against cleanliness (—the first Christian edict following the expulsion of the Moors was the closure of the public baths—there were some 270 in Cordoba alone).

There is a distinctively Christian sense of cruelty towards yourself and others; hatred of heterodoxy; the will to persecute. Dismal and upsetting thoughts have pride of place; the most highly prized states, described with the highest names, are epileptoid; diet is constructed to promote morbid appearances and over-stimulate the nerves. It is Christian to harbour a deadly hatred of the masters of the earth, the ‘nobles’—while maintaining a hidden, secret edge of competition (—they can have the ‘body’, we only want the ‘soul’…).

It is Christian to hate spirit, to hate pride, courage, freedom, libertinism of the spirit; it is Christian to hate the senses, to hate enjoyment of the senses, to hate joy in general…

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

Great personalities defend eugenics, 4

Post author By C .T.
Post date August 8, 2019
2 Comments on 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).

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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’.