Category: Kevin MacDonald

Auster on the Jewish Problem

Post author By C .T.
Post date March 14, 2013
3 Comments on Auster on the Jewish Problem

When I was a liberal Larry Auster was one of the few authors who helped me in changing my worldview… at fifty! Although Auster and I have had strong disagreements in the past regarding the Jewish Problem, the recent article by Kevin MacDonald, “Lawrence Auster on the Role of Jews in Disestablishing White, Christian America” merits reposting here. Keep always in mind that, although Auster converted to Christianity, he is ethnically Jewish.

At The Occidental Observer webzine MacDonald wrote:

Lawrence Auster is one of those rare Jews (Paul Gottfried is another) who seems to have an appreciation for the traditional people and culture of America and an understanding of the role of Jews in White dispossession—not that Auster and I haven’t had our disagreements (“Lawrence Auster gets unhinged”).

Auster recently posted a chapter originally written in 1998 on the role of Jews in the multicultural transformation of the U.S. and the decline of White America (“Jews: The Archetypal Multiculturalists”). He hits pretty much all the right notes. Auster often has a way of phrasing things and choosing quotations from prominent Jews that cut to the heart of the matter—almost like painting pictures that are worth a thousand words.

His dissection of Alan Dershowitz is classic—the supreme arrogance and hypocrisy of Dershowitz’s fanatic ethnocentrism that is entirely mainstream in the Jewish community. Dershowitz unabashedly gives Jews the right to alter America in the direction of multiculturalism to suit their interests, as well as to disregard the Constitution and the attitudes and interests of White America; Dershowitz simultaneously condemns the ethnocentrism and group feelings of non-Jewish Whites while supporting Jewish ethnocentrism, endogamy, and sense of group interests in America as well as the racialist, apartheid state of Israel. To say that Jews like Dershowitz have no respect for the traditional people and culture of America is a gross understatement; they see the world from a completely Jewish perspective in which the rights, culture, and traditions of non-Jews at best count for nothing. At worst, they are the appropriate target of hatred, scorn, and ultimately, one fears, far worse; indeed, Auster describes Dershowitz as “openly hostile to America’s historic civilization.”

Dershowitz is an example of extreme ethnocentrism where it is impossible to see the world except in terms of Jewish interests. Here’s Auster on Dershowitz excoriating WASP law firms for not hiring ethnically obsessed Jews like Desrhowitz:

He lived a life apart as a Jew, yet at the same time he expected high-society lawyers to staff their firms with people who couldn’t socialize with them. And he calls them bigots for not wanting to do this! [Auster’s emphasis]

Jews like Dershowitz are completely unable to see the situation from the perspective of those he condemns. Unfortunately, Dershowitz is entirely within the mainstream of Jewish opinion and activism among American Jews and certainly within the organized Jewish community in America. And because of the elite status of American Jews, this is very important indeed. Jews matter.

One thing that struck me is that nothing much has changed for the better since 1998. Despite the rather old references, Auster’s article is up to date because the processes he describes are ongoing. If anything, they have become more extreme. For any given example that he lists, there could be dozens more gleaned from the intervening 15 years. Nothing fundamental has changed.

“Jews re-made America”

Because of the Jews’ tragic history as a persecuted people, and because of their own ability, through their leading role in American intellectual life, to set the terms of permissible discourse, it is impossible in today’s society to have an honest discussion on the subject of Jewish cultural impact. While every other ethnic group can be spoken of in a critical light, if only to a very limited extent, nothing that is even implicitly critical is allowed to be said or inferred about Jews

One may wonder exactly what the Jews’ “tragic history as a persecuted people” has to do with this—one should at least phrase it as perceptions of persecution because Jewish historical memory is profoundly tinged by Jewish ethnocentrism (see, e.g., the work of Andrew Joyce on the Russian pogroms, the Limerick affair in Ireland, and Jewish writing on historical anti-Semitism). But it’s certainly true that 15 years later it’s still impossible to have an honest discussion of Jewish influence on culture (Joe Sobran’s classic statement on the subject dates from 1996). And, given the intellectual shoddiness of the Jewish intellectual movements that have dominated intellectual circles throughout the West (psychoanalysis, Boasian anthropology, critical theory, and Marxism) much more than talent is involved here. In fact, the limits on permissible discourse on Jews are maintained by exclusion from the mainstream media because of Jewish influence and by the threat of job loss and other negative repercussions for those who publicly criticize Jews.

In particular, Jews have used their power to disestablish the traditional idea of America as having a European ethnic and a cultural core based on Christianity.

The Jews also (as few people recognize, because the subject is forbidden) changed America in some profound and not always positive ways. In terms of national identity, Jews were instrumental in the reformulation of America as a universalist society based strictly on ideology rather than on peoplehood, a change that set the stage for mass Third-World immigration and the much more profound redefinition of America as a multicultural society. In terms of morality, many Jewish intellectuals, writers, and entertainers deliberately undermined the older Anglo-American Victorian ethos, a program of moral/cultural subversion that climaxed in the Sixties counterculture and the dominant nihilist culture of the 1980s and 1990s. In terms of politics, Jews were instrumental in replacing the old American order of Constitutional self-restraint with the statist politics of unrestrained compassion.

Auster highlights the chutzpah underlying Jewish activism in overturning public expressions of Christianity, beginning in the late 19th century—the topic of a recent academic book confirming Auster’s comments. He also cites David Hollinger’s important work showing the role of Jews in altering the attitudes of American intellectuals in the direction of secularism, universalism, and ethnic pluralism. The result of the ascent of the Jews was that

the elite universities had changed from guardian of the old Western order to its subverter. [See also here.] This transformation in the universities then reverberated through the rest of the culture, stripping America’s public institutions, entertainments, symbols, and manners of the Christian and bourgeois values they had once embodied. America’s transition from a Protestant culture whose public institutions, celebrations, and symbols reflected Christian belief, to a pluralist, secular society with no identity at all, was complete.

Auster cites Jews who unabashedly celebrate the Jewish role in the displacement of White America with no fear of anti-Semitism—yet further examples of the overt expressions by Jews of Jewish power tabulated in Andrew Joyce’s recent article. Auster mentions sociologist Earl Raab’s pride in the Jewish role in changing the bias toward Northwestern Europe in U.S. immigration laws, and he notes Rabbi Abram Goodman’s comments that “Now I witness a Harvard that has been thoroughly cleansed and Judaized.” Auster comments that “thus an American Jew in 1997 unselfconsciously boasts of eliminating America’s former Christian culture, describing this elimination in terms (“thoroughly cleansed and Judaized”) not unlike those once used by the Nazis about the Jews.” Indeed, as Ron Unz has shown, Jews are now vastly overrepresented at Harvard controlled for their academic achievement, while non-Jewish Whites are underrepresented by a factor of at least 15 compared to Jews, again based on academic achievement. I rather doubt that Goodman (or Dershowitz, for that matter) is shedding any tears for Harvard’s egregious discrimination against non-Jewish Whites—discrimination that is far greater than historical discrimination against Jews who, even before the end of WWII, were admitted to Harvard at levels far above their percentage of the population. Our new hostile elite is far more corrupt than the old elite—and far less representative of the population as a whole.

The Judaization trumpeted by Rabbi Goodman means the destruction of the European cultural heritage of America:

Now that their enemies have been scattered and silenced, the left and the minorities can admit that their real agenda all along was not simply inclusion, equality, justice, or tolerance toward Jews and other minorities, but the destruction of the Christian culture.

And, of course, it goes beyond the destruction of culture to the destruction of the political power of White America—a phenomenon that is becoming increasingly apparent in U.S. elections. The entire process has never been about the pursuit of moral ideals; it has always been about ethnic hard ball, and the end result is the displacement of White America, its culture and its people.

The Jewish Role in Unleashing Displacement-Level Immigration to the U.S.

Auster is quite aware of the role of Jews in the demographic displacement of White America (see also here), noting particularly that Jewish immigration reformers not only wanted to end the bias in favor of Northwestern Europe but to ease the immigration of as many non-Whites as possible (see also here, p. 291). He focuses (as do I; see previous link, p. 285ff) on an extraordinary article from 1952 in Commentary by Harvard historian Oscar Handlin in which Handlin essentially deplores the fact that non-Jewish immigrants from Eastern and Southern Europe do not have the same hatred against the traditional people and culture of America that Jews have. Auster takes Handlin’s argument to its logical conclusion:

If an immigration law that is designed to preserve the nation’s ethnic majority is racist (because it implicitly puts down other groups), then the same must be true of any manifestation of the ethnic majority, including its very existence. After all, if a nation still has an ethnic majority, and a culture that reflects that majority, doesn’t that impute inferiority to all people not related by blood to that majority? Therefore the only way to procure real democracy is to turn the ethnic majority into a minority, which is to be accomplished (and since 1965 has largely been accomplished) by immigration…

The 1965 Immigration Act, the culmination of a forty-year, largely Jewish-led campaign, was not simply a piece of “liberal” legislation (i.e., an act aimed at formal equality) which later turned out to have unforeseen, radical consequences. As early as 1952, the liberal idea of equality before the law was already linked in the minds of Jewish immigrationists with the radical project of dispossessing America’s white, Anglo-Saxon, Christian majority.

The hatred of Jews extends also to other White cultures. Auster notes literary critic Leon Wieseltier’s rejoicing at the displacement of traditional English culture by the Muslim onslaught:

Wieseltier is not exactly shy in his hatred. He mocks an Englishmen’s fears about the survival of English culture. He rejoices at the thought of Englishmen being discomforted, disoriented, and displaced in their own country by Muslims. If anyone is driven by an ethnic animus, surely it is Wieseltier and the many Jews who think and feel as he does.

Hypocrisy and Double Standards

Of course there is a massive hypocrisy about all this: “The Jews feel that they have a right to homogeneity and collective survival. But, as we have seen, the Jews deny this same right to white gentiles” [Auster’s emphasis]. This desire to destroy and vilify the ethnic ties among non-Jewish Whites while maintaining their own is deeply rooted in Jewish tribalism. “It is a blind, unreasonable, unappeasable force.” Exactly. TOO has an archive of 39 articles related to Jewish double standards related to ethnocentrism and we repeatedly discuss the legitimacy of White identity and interests. But the organized Jewish community and the vast majority of American Jews are completely tone-deaf when it comes to a hypocrisy that is so obvious that a child could see through it.

Auster seems to adopt a cultural explanation of Jewish ethnocentrism, attributing the pervasive double standards to deep immersion over the centuries in a tribalistic culture represented by the Talmud and its very different ethical treatment of Jews and non-Jews. (My view is that Jewish culture reflects biological influences—the deep ethnocentrism and collectivism at the heart of Middle Eastern culture [see here, p. 24ff], abetted by selection within the Jewish community that effectively excluded less ethnocentric Jews [see here, passim].)

As a result, Jewish patriotism toward America is always contingent on whether America meets specifically Jewish interests. The interests of the nation as a whole, much less the interests of the descendants of the White Europeans who founded the country, are completely irrelevant. “Over and over, Jewish-American patriotism seems to be based on some factor extrinsic to America itself” such as America’s role in defeating Hitler or supporting Israel.

Jewish Subversion of Traditional American Culture Via Media Influence

Auster also highlights another theme of TOO—the Jewish role in the subversion of the traditional culture of America resulting from their control of Hollywood. In a comment on the movie Outbreak reminiscent of Edmund Connelly’s work on the “Jews to the rescue” theme of Hollywood movies like Independence Day, “the Jew now cast as action hero—and his brilliant black sidekick heroically foil the plot.” There is also the denigration of WASPs as stereotypically evil also documented by Connelly (see above link): “the anti-WASP animus in film and TV had evolved into a formalized demonology. The cold-hearted, inhuman WASP—the WASP as super-Nazi—has been a regular fixture in one suspense/action movie after another.” The bottom line is that

Eastern European Jews, with their discontented, irrepressible temperament, were admitted as equals into a culture that had been formed by Anglo-Saxons and other northern European-origin people, with their pacific, self-controlled temperament. The former outsiders then proceeded to make their own sensibility the center of the culture, while diminishing and demonizing the Anglo-Saxon.

Provoking Anti-Semitism

Auster acknowledges that the Jewish role in the dispossession of Whites and their culture will likely lead to anti-Semitism:

[Another prospect] will be an upsurge of anti-Semitism among marginalized whites, many of whom will blame the Jews (not without cause) for the ruin of white civilization. Having acted all along on the ludicrous and hostile assumption that the white American majority is a potential neo-Nazi force that must be dispossessed, Jews will hardly be in a position to complain about real anti-Semitism when it appears among whites who have actually been dispossessed.

Despite his awareness of the forces that have dispossessed White America, Auster is very concerned to deflect anti-Semitism, even though he understands that anti-Jewish attitudes are completely expectable.

To seek to transform America into a Messianic project, to identify with the Other (whoever the Other may be) at the expense of the native majority, to deny to the native majority its ethnic identity while indulging in one’s own ethnic identity—this is not just a bad agenda, it is a Jewish agenda, and it is entirely moral for citizens of a free country to criticize it as such.

Auster’s basic argument is that not all Jews have been involved in or support these transformations, and a certain percentage of Whites (such as David Hollinger, about whom Auster says “he barely conceals his pleasure at Christianity’s being pushed aside”) have welcomed or at least acquiesced in these transformations. (It remains to be seen how much pleasure White Americans will have in majority non-White America where a very large percentage of non-Whites, including Jews as described here, have historical grudges against them. I rather doubt that pleasure will be a majority opinion among Whites.)

Nevertheless, we should be clear. These transformations could not have occurred unless there was overwhelming support for them among the vast majority of Jews and within the organized Jewish community. Indeed, there is far higher consensus among Jews on issues related to White dispossession than even on Israel, where there are beginning to be cracks in the unified support among American Jews for whatever Israel does. While there is a certain analogy between Auster and Gottfried on one hand and Philip Weiss and Peter Beinart on the other as opponents of the mainstream Jewish community on issues related to White dispossession and Israel respectively, the letter have been far more active in trying to convert other Jews and they speak for far greater numbers of Jews on Israel-related issues than Auster or Gottfried do on issues related to White dispossession. And in any case, the mainstream Jewish community remains as staunchly anti-White and pro-whatever-the-government-of-Israel-wants as ever.

Auster cannot point to any significant Jewish organization that has dissented from the dispossession of White America. (To be sure, groups like ultra-Orthodox Hasidic Jews have played no role in the dispossession of White America, either in favor or in opposition, since they live in a hermetically sealed world completely cut off from the rest of the society.) Nor can he point to any other identifiable group that promoted these cultural changes. While it is true that Europeans are more prone to individualism and moral universalism than other groups and this made them more susceptible to dispossession (see here, p. 14ff), there can be little doubt that Jewish activism is ultimately responsible for the displacement of White Americans (see, e.g., here).

The fact that some Whites have greeted these changes is expected (although it is certainly short sighted and selfish), given the fact that in contemporary American society the media environment (the constant propaganda of Whites as evil noted by Auster; see also here) and the rewards (e.g., career opportunities for White university administrators or corporation CEO’s who promote multiculturalism) and punishments (e.g., job loss and ostracism resulting from opposing multiculturalism) overwhelmingly favor the changes wrought by the Jewish hostile elite. The power of the hostile elite is now institutionalized and strongly defended from attack, particularly against attacks by disaffected Whites. As noted above, a key marker of Jewish power is that Jewish power, unlike the power of any other group, has been successfully relegated to outside the boundaries of acceptable discussion.

Moreover, Jewish influence extends far beyond the organized Jewish community. The very large influence of Jews in the media, resulting in the invidious portraits of Whites and Christianity and positive portrayals of everything Jewish (see here, p. 53ff), has been the work of individual Jews and informal Jewish networks, not Jewish organizations.

The same can be said of the Jewish networks involved in the Jewish intellectual and political movements discussed in The Culture of Critique—movements that collectively undermined the concept of America as a White, Christian nation. Indeed, the crux of the issue, displacement-level non-White immigration, is a consensus issue among all Jewish organizations and among all Jews from the far left to the neoconservative right. As Auster says about neocon Norman Podhoretz, he “does not regard non-Jewish Americans as his people. In effect, he sees America as ‘one nation, many peoples’—which is, of course, the multiculturalist view of America.” And remember, Podhoretz, is what passes as a conservative among Jews. The hatred for the White establishment among neocons as they were climbing the ropes of power is legendary (see here, p. 4).

Righteous Anger

So what is the appropriate reaction to all this among White Americans? Recently Bill O’Reilly has been harping on “righteous anger” as an entirely appropriate response to the rather mundane issue of President Obama’s failure to propose specific budget-cutting measures. Given the cataclysmic consequences to White America, righteous anger at the Jewish community is an entirely appropriate response for Whites whose cultural and demographic displacement is well-advanced as a result of Jewish activism. This is, after all, the mirror image of the hatred that is such a prominent characteristic of the mainstream Jewish community, as noted here in the discussion of Dershowitz, Wieseltier, Handlin, and Rabbi Goodman and reflected in the theme of Jews as a hostile elite. (Whites expressing righteous anger at what Jews have done to America are likely to experience far more negative consequences than did these Jews for openly expressing their hatred toward White America—a telling indication of Jewish power.)

No one would think it unjustifiable if a people becomes angry when they are physically invaded, reduced to a minority, and their culture taken away from them. Although not the result of physical invasion, the end result of this Jewish onslaught is exactly the same.

There is no more grievous crime against a people than the crime being committed against White America. Righteous anger is an appropriate response indeed.

Tags Jewish problem (JP)

American civil war Judeo-reductionism Kevin MacDonald

Judeo reductionism – why?

Post author By C .T.
Post date March 2, 2013
58 Comments on Judeo reductionism – why?

In a recent comment Sebastian Ernst Ronin commented on one of my phrases: “Re Although many white nationalists abhor the phrase ‘We are doing it to ourselves,’ it is nonetheless us who have a loose screw that needs a little tightening up.” And he added: “You are preaching to the wind.”

Although Ronin is right that I am preaching to the deaf, it is still a pity that not even those white nationalists who are very conscious of the Jewish Question have studied carefully the whole trilogy of Kevin MacDonald on Judaism.

Why? I discovered the pro-white movement in 2009 and have already read the trilogy together with some of the most important books authored by those who advocate white interests (and, incidentally, a couple of days ago I ordered Tom Sunic’s latest book).

I would recommend the Judeo reductionists, those who still are under the impression that the subversive tribe is behind all our woes, to study carefully MacDonald’s trilogy. You will find out that he is not a “monocausalist.” First, obtain a hard copy of MacDonald’s first trilogy book, A People that Shall Dwell Alone: Judaism as a Group Evolutionary Strategy, with Diaspora Peoples, and read it from cover to cover, making copious notes, starting with the 2002 preface.

That whites are whites’ deadliest enemy—“No Jews, no Arabs, no communists have done so much damage to the White gene pool as Whites themselves” (Sunic)—is also suggested on pages xliv-xlix of MacDonald’s preface to A People that Shall Dwell Alone, of which I’ll cite a few passages:

Puritans forbade the worship of Christmas, both in England and in Massachusetts, and whipped, burned, and exiled those they found to be heretics, all the while believing themselves to be the beleaguered defenders of liberty…

At that time certain religious non-conformists, especially Anabaptists and Quakers, were still prevented from settling in New England and imprisoned, tortured and even executed if they returned there.

The above image, a window from Old Ship Church, a Puritan meetinghouse in Hingham, Massachusetts doesn’t appear in MacDonald’s book; I added it.

MacDonald reaches similar conclusions to what Brad Griffin, the admin of Occidental Dissent, has been saying for a couple of years: that the Yankees and the Jews have long been on the same page. MacDonald wrote:

Whatever the political and economic complexities that led to the Civil War, it was the Yankee moral condemnation of slavery that inspired the rhetoric and rendered the massive carnage of closely related Anglo-Americans on behalf of slaves from Africa justifiable in the minds of Puritans. Militarily, the war with the Confederacy rendered the heaviest sacrifice in lives and property ever made by Americans (Phillips 1989, 477). Puritan moral fervor and its tendency to justify draconian punishment of evil doers can also be seen in the comments of “the Congregationalist minister at Henry Ward Beecher’s Old Plymouth Church in New York [who] went so far as to call for ‘exterminating the German people… the sterilization of 10,000,000 German soldiers and the segregation of the woman’” (in Phillips 1999, 556).

If this is not whites having a pretty loose screw, what is it? Keep in mind that the American Civil War happened before the Jews took over the American media.

Tags Christian problem (CP), Jewish problem (JP), United States

Audios Kevin MacDonald Tom Sunic

Kevin discusses Christianity with Tom

Post author By C .T.
Post date February 24, 2013
4 Comments on Kevin discusses Christianity with Tom

At the moment of writing this the action from the 2013 Oscars ceremony is being held at the Dolby Theatre in Hollywood: one of the three Murka places that I will enjoy seeing in flames after the dollar crashes. But why did the Americans surrender their most influencing media to the subversive tribe?

Listen a fascinating interview of Kevin MacDonald by Tom Sunic, the heavyweights of our movement at both sides of the Atlantic. My favorite phrases start in minute 35:35:

“…Hollywood, the whole colonization of our mentality largely stands not from the Jews themselves but from those Paleo Jews who happen to be Christian Zionists, and we are talking of millions of people, some of them quite wealthy… So instead of just arguing that it’s the Jews who actually did this or that why not just reverse the argument?… Christianity being responsible [emphasis in Sunic’s voice] for this state of neurotic mentality. I know that it is a tough topic and that I would need ten hours to discuss it with you.”

My next entry will include an audio of Sunic’s worldview.

Tags Christian problem (CP), Jewish problem (JP), United States

Child abuse Kevin MacDonald Pseudoscience Psychiatry Psychology

MacDonald and psychiatry

Discussing in a radio show with Carolyn Yeager the horrific Connecticut killings perpetrated by Adam Lanza, Professor Kevin MacDonald, who in addition to his studies on Judaism is familiar with child psychiatry, said:

I am in favor of biological psychiatry and in the understanding of all of these mental disorders in a biological manner.

In other words, like virtually all psychology academics, MacDonald is grossly misinformed about this subject.

Biological psychiatry is a pseudo-science insofar as the etiology of mental disorders is not somatogenic but psychogenic. I wonder if MacDonald knows that there’s an entire journal by professionals in mental health, Ethical Human Psychology and Psychiatry that aims to debunk the claims of biological psychiatry. (For my own take on this very subject, see my paper that took years of research, “Why psychiatry is a false science”.)

In the interview MacDonald also said:

I don’t think we can really understand what is going on in his [Lanza’s] brain.

This confusion of the “mind” with the “brain” is pandemic too among the brainwashed, that is, almost all American society. MacDonald seems to ignore that the mind is not the brain, and that we can commit heinous acts, say killing children, with perfectly normal brains (though our souls must be rotten to the core).

Those psychiatrists that blame the brain for any mental disorder and try to fix it through physical means are similar to a hypothetical computer technician who claims there is no software—only hardware—, and always tries to fix the computers’ viruses of his clients by messing the mother board with his pliers. “Never use an antivirus if the software doesn’t exist.” The fact that in humans the “software” does indeed exist escapes the brainwashed individual. Again, see my paper linked above. It demonstrates that psychiatric bio-reductionism is as unscientific as the methods of this hypothetical computer technician (Greg Johnson corrected some of my syntactic inaccuracies of that paper).

MacDonald said:

His mother should have put him [Lanza] into a treatment facility… She seemed to be aware that he had severe problems. She apparently quit her job to be with him all the time… She knew that he had these demons. Well, if she had taken him into a treatment facility and if there would be good psychiatrists there they would not leave him out on the street. I do think that a lot of people have to be confined… In the old days we used to put [homeless people] in psychiatric hospitals.

There are no “good psychiatrists” in “psychiatric hospitals” for the simple reason that psychiatry is as pseudoscientific as, say, parapsychology or UFOlogy. MacDonald’s statement is also very common in his profession but is plagued with so many errors of judgment about both mental disorders and the psychiatric profession itself that I wish that my whole book was translated to English to be able to link it now!

Suffice it to say that when I lived in Marin County in California I interacted a lot with white homeless people, most of them perfectly sane. I wonder if MacDonald and his colleagues can see that living on the streets causes severe mental distress and not the other way around: that so-called schizophrenics end up homeless? Furthermore, unlike the ubiquitous Hollywood stereotype, people labeled as schizophrenics are, according to statistics and my own experience with these people, not more violent than non-schizophrenics.

In another part of the interview both Yeager and MacDonald stated that the anti-psychiatric ideas that deinstitutionalized the mental hospitals were promoted in the 1960s by the Left. While it is true that at the other side of the Atlantic typical anti-psychiatrists like Ronald Laing and David Cooper were leftists, in America the foremost critic of psychiatry, Tom Szasz, who incidentally died earlier this year, was not a leftist by any stretch of the imagination. What’s more, deinstitutionalization was in no way caused by Szasz’s views, who never had any power whatsoever in institutional psychiatry. Deinstitutionalization in America’s 1960s was a matter of social policy; of federal economic interests vs. state interests.

More to the point, Lanza’s monstrous actions are probably the result of having been victimized by an extremely abusive mother: the most heretical hypothesis in the mental health professions today (as heretical as saying in the academia that “Whites also have ethnic interests” or that “Hitler was not that bad after all”). However, I cannot explain the trauma model of mental disorders here, only link to a brief section of my book of what a psychiatrist, whom incidentally I once visited at his Dallas clinic, says about that model.

Briefly, if Lanza’s mother destroyed Adam’s mind society should have committed her, not the victim as MacDonald advised. By committing the original perpetrator, Adam Lanza would have felt socially vindicated and no pathological displacement of his rage on innocent children would have occurred.

But society assaults the victim instead. Through the mental health professions society makes a massive effort to obfuscate the fact that some parents produce the most horrible form of mental hell in a child’s mind. This blindness is precisely what drives the society, as explained in my book, to “re-victimize” a child who already was victim of maddening parental abuse. The psychiatric re-victimization is performed by means of an insulting psychiatric label together with psychotropic drugs and/or involuntary commitment: a blame-the-victim, soul-devastating action that often increases the chances of driving the child mad.

In my writings I speak of “the trauma model” to contrast it with the pseudo-scientific “medical model of mental disorders,” a medical model that MacDonald subscribes (“I am in favor of biological psychiatry and in the understanding of all these mental disorders in a biological manner”). Although the trauma model explains severe psychoses, it can also be used to explain comparatively lesser forms of mental distress, such as neuroses. Those who would like to visualize how engulfing mothers—and I am talking now of cases far less serious than Lanza’s—often drive the child into explosions of rage can see my essay-review of a silly bestseller authored by a junior whose father made a fortune in the Big Pharma.

Tags Trauma model of mental disorders

Axiology Christendom Final solution Friedrich Nietzsche Heinrich Himmler Kevin MacDonald

On exterminationist anti-Semitism

Post author By C .T.
Post date December 11, 2012
40 Comments on On exterminationist anti-Semitism

Or:

The art of having my cake and eating it too

Last year, at Counter-Currents Greg Johnson wrote:

To win this battle, it might be necessary for some of us to become monsters who cannot return to normal society to enjoy the fruits of victory. We need leaders who are willing to sacrifice their immortal souls to this cause. I don’t believe there is an immortal soul, but psychologically speaking what passes for it are immortal scruples or absolute principles other than victory. All these need to be slain and sacrificed on the altar of victory.

Sounds pretty Linderite to me! Himmler and his SS henchmen would be proud of Greg’s words at the esoteric meetings celebrating the summer and winter solstice in Nuremberg.

But at Alex Linder’s own forum a few days ago Greg rebuked me for taking seriously William Pierce’s ethnic cleansing fantasies once the white revolutionaries take over (“…and Pierce’s absurd Nordicism and repugnant exterminationism have only reinforced my sense that something about your critical faculties is not quite right”).

I am tempted to argue in coming entries, perhaps at the Addenda, that the late Pierce, not the more conservative figures in today’s pro-white movement, held the upper moral ground. But first I’d like to say something more about

Greg Johnson

Unlike the later Nietzsche, it seems that Greg still subscribes Christian doctrine and, inadvertently, Christian axiology too, i.e., the inversion of values. This is the diametric opposite of the indented quotation above. Consciously or unconsciously, I believe that Greg lies to himself and his readership by claiming that he already left Christianity behind.

See for example what he said in a December, 2010 lecture at the Swedenborgian Church of San Francisco. Alas for Greg, the lecture was recently “outed” in the pro-white community, much to his embarrassment. At the Swedenborgian meeting Greg Johnson said:

“What most inspired me was his [Swedenborg’s] discussion of the life of Christ and the meaning and the mystery of that… Swedenborg gave us the means to understand that mystery.”

After quoting Scripture Greg asked, “What does it mean to say that ‘God is with us’?” and went into a theological peroration where he added:

“…a child was born. A child that somehow was the God of eternity. This unique incarnation is the great mystery. It is the conundrum of theologians and metaphysicians. Why was Jesus born? Why did God become man? Swedenborg claims that this was not part of Plan A… Jesus was Plan B… because of certain contingencies that [should not have] happened.”

Greg then used autobiographical vignettes mentioning his childhood and his father to illustrate “Plan B,” presumably what God felt obliged to do when mankind fell into the original sin. He even mentioned the word “salvation.” At some point Greg seemed to endorse the infinitely monstrous—the real monstrosity, not my endorsement of Pierce’s views—belief that it’s within God’s freedom to send us to Hell. (As an aside, see my theological piece on eternal damnation here.) After speculating on the Second Coming, Greg finished his lecture with an “Amen” and the Swedenborgians started to pray.

Listen to the audio linked above to hear, in Greg’s own voice, the above thoughts. Greg’s lecture sounds like the Catholic doctrine I was taught as a kid before my First Communion.

Apparently, Greg has two personas. He is a Nietzschean at Counter-Currents and a pious Christian at his church in San Francisco. He literally had it both ways before his activities with the Swedenborgians were outed. As to his other persona, take note of what Greg Johnson commented this year at The Occidental Observer:

[Christianity] did undermine racial exclusivity for nearly 2,000 years. Racial and subracial differences were no bar to marriage, as long as both parties were Christian.

And at another blog:

Christianity will not be dead until its secular offspring, liberal universalism, is dead as well. But you know that, don’t you? Christian fanatics are precisely the ones who believe that blood differences don’t matter.

I wonder what would his Swedenborgians friends say if they hit in the internet these impious comments (see my brief collection of anti-Christian comments authored by Greg here).

My purpose here is not to psychoanalyze Greg but to show that, with his kind of closet Christianity, he is not the genuine Nietzschean that I previously thought. Given his doublethink I even doubt that Greg can be a consistent leader in advancing the nationalist agenda. Just compare his Himmler-like advice that could have been taught at Wewelsburg Castle (“To win this battle it might be necessary for some of us to become monsters…”) with his more recent pronouncements (“…and Pierce’s absurd Nordicism and repugnant exterminationism”).

OK, were it not absolutely necessary to transvaluate the inverted values back to “master” (not “slave”) morality in order to save whites from extinction, I wouldn’t have extended on Greg’s duplicity above. But see the opening words of chapter 56, “Old and New Tables” of Thus Spake Zarathustra, the new Moses:

Here do I sit and wait, old broken tables around me and also new half-written tables. When cometh mine hour?

Not yet at Counter-Currents… I’m afraid to say that its editor-in-chief seems to specialize in the mischievous art of having my cake and eating it too.

Brad Griffin

Brad Griffin (“Hunter Wallace”) is the administrator of the popular blogsite Occidental Dissent that focuses on the conflict between his beloved Dixie and the treasonous Yankees. In his recent discussion with Alex Linder, Brad challenged his opponent’s exterminationism with a very tough question:

Let’s suppose you were handed a Glock. There is a 6 year old female Jewish child in the room across the hallway. Could you walk into the room next door, point the gun at the child’s face, and pull the trigger? If so, how many times could you do it?

How many people here [VNN Forum] could do it? Anyone?

In the last few years Brad has also called Alex a “sociopath” precisely because of Alex’s “exterminationism” on a purely intellectual plane. And it’s worth noting that a couple of years ago, in an interview that Jim Giles apparently deleted, Brad issued the same challenge to Jim but this time imagining a hypothetical seven year-old Jewess (I remember so well the edge in Brad’s voice). Independently of what Alex and his henchmen at VNN Forum have said about Brad’s tough question, I’d like to respond to Brad directly:

I would not shoot the girl.

This said, final solutions on the millions of adults who pose serious threats to the fourteen words must be considered. My own preferred solution to the Jewish problem is stopping all Jewish immigration; designating Judaism as a political, endogamous, racial evolutionary strategy hostile to the West—instead of a just another “religious faith”—and placing legal restrictions on it throughout the White world; initiating Jew out-migration, and the quarantine of the Jewish people within Israel.

However, what bothers me, as I confessed in “Vanguardist poll,” is that apparently Jews have the right to openly and unabashedly fantasize about exterminating us (“The best of the Goyim must be destroyed”—The Talmud), while, at the same time, whites feel extremely dismayed when one of us dares to return the favor.

Kevin MacDonald

Yesterday Jim Giles interviewed Kevin and directly asked the professor what does he think about Alex’s exterminationist anti-Semitism. The show reminded me Jim’s now deleted interview of Brad two years ago, when Brad pleaded to save the little, thoroughly hypothetical Jewess with anguished edges in his voice. Since then, Jim has revisited his previous tolerance of Alex’s exterminationism and is now dismayed that Alex and a few of his VNN commenters openly advocate permanently getting rid of the subversive tribe.

In yesterday’s interview, Kevin told Jim that Alex’s exterminationist position is “pretty crazy and counterproductive.” The good professor also said: “That’s the kind of thing that I think is absolutely detrimental,” and used the term “black eye” as to how would nationalists be seen in public relations after such pronouncements.

VNN Forum of course takes the opposite stance. In one of the threads commenting these inter-blogs exchanges a Serbian wrote, “White nationalism shouldn’t be about ‘appealing’ to the impotent, superstitious, feminine and mentally sterile. Whites need leaders who think like jews, not christ morons.”

Well, while I see the point in the recent Jim Giles show, it still bothers me that the West tolerates anti-White exterminationist pronouncements by the Jews while, at the same time, it freaks out when hearing that someone of us advocates exterminationist anti-Semitism.

A chutzpahthic double-standard!

Tags Christian problem (CP), Jewish problem (JP)

Antiochus IV Epiphanes Catholic Church Christendom Individualism Indo-European heritage Inquisition Jerusalem Kevin MacDonald Philosophy of history Racial studies Universalism

Kevin MacDonald’s trilogy

Post author By C .T.
Post date November 21, 2012
14 Comments on Kevin MacDonald’s trilogy

The second book of Kevin MacDonald’s study on Jewry, Separation and its Discontents: Toward an Evolutionary Theory of Anti-Semitism (1994/2002), the first of his trilogy to be translated to German, is my favorite of MacDonald’s three academic works that I read in more than two years. Professor MacDonald is the foremost scholar on the Jewish question. In Separation and its Discontents (hereafter SAID) he wrote:

Western societies, unlike prototypical Jewish cultures, do not have a primitive concern with racial purity. Rather, concern about racial purity emerges only in the late stages of Jewish-gentile group conflict…

Despite a great deal of commonality among Western anti-Semitic movements, there was a great difference between the universalistic, assimilatory tendencies of traditional Western Christianity and the exclusivistic, racialist program of National Socialism. Indeed, we have seen that beginning in the 19th century an important aspect of German anti-Semitic ideology was a criticism of Western universalism and the development of peculiarly German conceptions of Christianity. A critical component of official National Socialist ideology, as represented in the thought of Alfred Rosenberg, was the idea that “the twin forces of disintegration, namely universalism and individualism, act in perpetual conflict with the Germanic concept of race.” In this regard, National Socialism was indeed profoundly anti-Western. In rejecting both universalism and individualism, National Socialism resembled, much more closely than did medieval Western collectivist Christianity, its mirror image rival, Judaism. [page 196]

In a previous chapter MacDonald had written:

We shall see that with the rise of the National Socialist movement in Germany, the universalist themes of Western Christianity were completely overthrown in favor of a full-blown racialist ideology of the ingroup. In Chapter Five I will argue that National Socialism is a true mirror-image of Judaism. Not surprisingly, it was also the most dangerous enemy that Judaism has confronted in its entire existence. [page 133]

One of the hypothesis advanced in SAID provides food for thought. MacDonald wrote, “I propose that the Christian church in late antiquity was in its very essence the embodiment of a powerful anti-Semitic movement…” (page 112). This is something I had never heard of, and reminds me my first readings of psychohistory and Lloyd deMause’s insights on why the Christ archetype galvanized the population of the ancient world, although MacDonald’s hypothesis is totally distinct and is presented from an altogether distant point of view. But after digesting what both deMause and MacDonald say, for the first time I feel I am starting to comprehend facets of Christianity that would have never occurred to me from a conventional reading to history. If MacDonald is right, the Roman Catholic Church was the earliest attempt toward a type of society that we may call collectivism for European-derived peoples.

Although Christianity always held universalist ideals at its core, it nonetheless fulfilled its role of impeding, as did the Muslim nations, that Judaism became a destructive force for the indigenous culture of the Late Roman Empire and the Early Middle Ages. One of the facts that I learnt in SAID is that most restrictions enacted against Jewry, initiated in the period from Eusebius to Justinian, were still active throughout Christendom until the French Revolution hit the continent with its egalitarian fury. It was precisely the so-called Enlightenment (that presently some Western dissidents are starting to call “the Dark Enlightenment”) what inspired the founding fathers of the United States of America. And contrary to those white nationalists who still insult the memory of Adolf Hitler and the movement he created, I would claim that the mortal sin of the French Revolution, the emancipation of Jewry, was not properly atoned in Europe until the arrival of a specifically racial ideology: National Socialism.

But not only Nazi Germany has been demonized in the public mind. The Inquisition is widely regarded as a black page in the history of the Church even by the most Catholic individuals that I know. In contrast to such view MacDonald presents us with a radical reevaluation of what was precisely the role of the Inquisition. On page 147 he states: “I here develop the view that the Spanish Inquisition was fundamentally an authoritarian, collectivist, and exclusionary movement that resulted from resource and reproductive competition with Jews, and particularly crypto-Jews posing as Christians.” One could even argue that, thanks to the Inquisition, for three-hundred years before the movement of independence that gave birth to Mexico, New Spain (1521-1821) was Judenfrei.

While reading SAID I could not escape the thought that whites are un-insightful because, unlike the Jews and with the exception of William Pierce and Arthur Kemp (see the long chapters in this book quoting them), very few have knowledge of the history of their race. If we take into account that, in one of their holydays, New York Hassidic Jews celebrate their victory over the ancient Greeks who tried to assimilate them millennia ago, a basic question comes to mind: Why don’t we celebrate the victory of Antiochus IV over the Jews, or Titus’ conquest of Jerusalem?

Bust of Antiochus IV

We do not celebrate these victories precisely for the reason that both Kemp and Pierce explain so well: neither the Greeks nor the Romans exist today. What we call contemporary Greeks or Romans are the product of centuries of blood mixing that devalued not only the genotype of the original Indo-European population, but their extended phenotype as well: the Greco-Roman hard ethos and their galvanizing mythos mostly reflected in the Homeric tales. The Greeks and Romans who embraced Christianity were a totally different breed of the pure Aryans of Sparta or the austere Latins of the Roman Republic (see e.g., the essays that I translated from Evropa Soberana in later chapters of this book).

MacDonald himself acknowledges on page 190 that “the Jews have continued as a creative race into the present, while the Greeks gradually merged with the barbarians and lost their distinctiveness—a point remarkably similar to Chamberlain’s ‘chaos of peoples’ in which the decline of the ancient world is attributed to loss of racial purity.” Conversely, I would say that since the Jews have conserved their genotype almost intact throughout the millennia they are able to celebrate their Maccabean revolt as if it was yesterday. In other words, had whites preserved their genes intact, some of us might still be celebrating Antiochus’ victories over the subversive tribe; or, if we knew our history with the same passion that Jews know theirs, we might still be celebrating the fall of the Temple of Jerusalem in 70 AD, or the more recent expulsion of the tribe from the Iberian peninsula.

What conventional historians ignore is that, once the Church lost its power to sell a worldview after the late 18th and early 19th centuries, our genetic individualism placed us at the mercy of a collectivist tribe.

Fortunately, the ethno-traitorous West has committed financial blunders in the 20th and 21st centuries. The dollar and all fiat currencies of the West will crash probably in this decade (I am reviewing this essay in 2014), which means that there is hope that some of us will start to understand the Jewish problem in a post-crashed world. On page 10 of SAID MacDonald says that “in congruence with the results of social identity research, anti-Semitism is expected to be most prominent among those most in competition with the Jews and during times of economic crisis.”

Although most readers of MacDonald treasure The Culture of Critique, the third and last of his trilogy on Jewry as their favorite book of this collection, I believe that MacDonald’s work should be read from the beginning. A People that Shall Dwell Alone, Separation and its Discontents and The Culture of Critique can help us, using William Pierce’s metaphor, to “see the forest” with crystal-clear vision.

Remember Pierce’s words? If we don’t try to understand the Jews we can never really understand what is happening to our race and our civilization. Professor MacDonald’s voluminous texts have done the hard work for us—both the trilogy and his webzine The Occidental Observer—in a scholarly and yet entertaining way.

Tags Germany, History, Jewish problem (JP), Middle Ages, National Socialism, Spain, United States

Free speech / association Israel / Palestine Kevin MacDonald Mainstream media

MacDonald’s latest article

Post author By C .T.
Post date July 11, 2012
16 Comments on MacDonald’s latest article

Manny Friedman: Jews “own a whole freaking country”; and yes, that includes the media.

Well, it turns out after all that Jews do control the media—and a whole lot besides. So says Manny Friedman, writing in the Times of Israel. Of course, we at TOO have known this for quite a while, but it’s nice to hear it from a Jew, even though it’s in a Jewish publication and intended to be part of a Jews-only dialog.

The thing is, it’s okay for someone like Friedman to say it (or Joel Stein, writing in the LATimes and linked by Friedman). But it’s definitely not okay for someone like me.

In fact, Friedman is typical of Jewish writers who inhabit a completely Jewish universe when they talk about anything relating to Jews. Friedman is well aware that non-Jews who talk about such issues should prepare for a wall-to-wall, no-holds barred, 24/7 campaign against them:

The funny part is when any anti-Semite or anti-Israel person starts to spout stuff like, “The Jews control the media!” and “The Jews control Washington!”

Suddenly we’re up in arms. We create huge campaigns to take these people down. We do what we can to put them out of work. We publish articles. We’ve created entire organizations that exist just to tell everyone that the Jews don’t control nothin’. No, we don’t control the media, we don’t have any more sway in DC than anyone else. No, no, no, we swear: We’re just like everybody else!

Does anyone else (who’s not a bigot) see the irony of this?

I don’t see any “funny parts” to this, and I’m not sure “irony’ is the right word here. How about “ethnic strategizing,” as in “Does anyone else (who’s not a bigot) see the ethnic strategizing of this?”

And what does being a “bigot” have to do with anything? The working philosophy of the ADL is that bigots are non-Jews who thinks Jews control the media or anything else. And underlying that philosophy is the idea that public awareness of Jewish control would be bad for the Jews. Bigots are people who think that Jews use their control to influence many other aspects of culture in ways that are not in the interests of non-Jews: That the Israel Lobby has virtually made the US into a client state subservient to the interests of Israel, including the Iraq war and a looming war with Iran. Or that Jews use their control of the media to undermine public Christianity and traditional Western sexual mores, and to promote things like multiculturalism that are quite opposed to the interests and attitudes of White Americans. Or that Jews are an integral part of what Pat Buchanan calls the “casino capitalists.”

Buchanan, although avoiding the ethnic angle, only mentions Robert Rubin, Alan Greenspan and Goldman Sachs when discussing post-1995 problems.

This new predatory elite has exported American jobs and repeatedly obtained lucrative bailouts when things get bad.

Fortunes are lost and made overnight. Names appear on the list of richest Americans no one has ever heard of. Cheating and corner-cutting are constantly being unearthed. Broker- and banker-gamblers in their 30s amass and flaunt nine-figure fortunes.

When WASPs were the dominant elite in America, their many Jewish critics never had any compunctions about calling them by name and probably loved using what Andrew Fraser calls the “subtly, perhaps deservedly derogatory acronym” of ‘WASP’. But our new Jewish elite cannot tell its name despite the fact that they “own a whole freaking country”—a rather large and powerful country in which the vast majority of the population are not Jews.

Friedman says the reason for Jewish angst about discussions of Jewish power is

because they’re afraid of being responsible. It means that they’re suddenly culpable when they create dirty TV shows that sully the spiritual atmosphere of the world.

Right. Jews understand that there are huge conflicts of interest over the construction of culture, whether it’s foreign policy, the sexualization of culture, immigration, multiculturalism, or the role of Christianity in the public square. Quite simply, Jews have different attitudes and perceived interests, and they have been pushing in different directions than White Americans for the entire last century. Massive amounts of money, propaganda, and organizational effort have gone into this effort. This effort has been transformative.

Abe Foxman (quoted in the Stein article) would love to have Americans believe that there are a lot of executives in Hollywood who just happen to be Jewish and that’s the end of it. But it’s far more than that. Jews have fundamentally different attitudes and perceived interests when it comes to the construction of culture, from religion to foreign policy. It wouldn’t matter that Jews are an elite if they had the same attitudes and perceived interests as the traditional people and culture of America. But they don’t, and they haven’t ever since they arrived en masse a century ago. Indeed, in general Jews have an atavistic hostility toward the traditional culture of the Christian West.

Jewish organizations do everything in their power to prevent an honest discussion of Jewish power. And that is completely understandable. Do they really want to advertise to White America that Jews have had a preponderant role in making Whites a minority, in promoting the ideal of multiculturalism, in making America a client state of Israel, in the sexualization of culture and in legalizing and promoting pornography, in banning Christianity from the public square, in obliterating traditional American conservatism in the Republican Party, and in predatory financial practices that are destroying the American economy…?

Likely not. But one can bet that to the extent that there will be any discussion of Jewish power, it will be more or less exclusively within the confines of the Jewish community. (Here’s a recent WND article titled “Who Stole Our Culture?” that fails to come to grips with the powerful ethnic component of the correct answer, despite their emphasis on the central role of the notoriously Jewish Frankfurt School.) Friedman publishes his article in an Israeli newspaper (which is completely ignored by the MSM in the US) and links to Joel Stein (whose article sank like a rock and certainly did not ignite a national discussion on the consequences of Jewish media domination). Neither Friedman nor Stein would dream of linking to The Occidental Observer or anything remotely similar to back up their claims. Yet our discussions are far more extensive, nuanced and well-sourced than anything put out by Friedman or Stein.

Non-Jews should have a robust role in the discussion of all these issues. Here’s Steven Walt criticizing Peter Beinart’s The Crisis of Zionism (in an otherwise favorable review) for addressing only Jews in the discussion of American attitudes toward Israel:

I think it is unfortunate that Beinart chose to direct his book almost entirely toward the American Jewish community. That is his privilege, and it’s possible that the best way to get a smarter U.S. policy would be to convince American Jewry to embrace a different approach. Yet Beinart’s focus also reinforces the idea that U.S. Middle East policy—and especially its policy towards the Israeli-Palestinian conflict — is a subject that is only of legitimate concern to Jewish-Americans (and Arab-Americans) and can only be legitimately discussed by these groups. In fact, U.S. Middle East policy affects all of us in countless ways and it ought to be a subject that anyone can discuss openly and calmly without inviting the usual accusations of bigotry or bias. I’m sure Beinart would agree, yet his book as written sends a subtly different message.

Right. We all have a right and even a duty to discuss these subjects because they affect our vital interests. But, like Walt and John Mearsheimer when their book on the Israel Lobby came out, doing so invites the worst sort of hostility from Jewish critics—accusations that it was shoddy scholarship and a throwback to the Protocols of the Learned Elders of Zion.

It is a compelling measure of Jewish power that Jews are able to so effectively suppress discussion of Jewish power. The power of no other group is off limits for public discussion. I can’t resist quoting Joe Sobran’s 1996 classic:

The full story of [Pat Buchanan’s 1996 presidential] campaign is impossible to tell as long as it’s taboo to discuss Jewish interests as freely as we discuss those of the Christian Right. Talking about American politics without mentioning the Jews is a little like talking about the NBA without mentioning the Chicago Bulls [then the dominant team]. Not that the Jews are all-powerful, let alone all bad. But they are successful, and therefore powerful enough: and their power is unique in being off-limits to normal criticism even when it’s highly visible. They themselves behave as if their success were a guilty secret, and they panic, and resort to accusations, as soon as the subject is raised. Jewish control of the major media in the media age makes the enforced silence both paradoxical and paralyzing. Survival in public life requires that you know all about it, but never refer to it. A hypocritical etiquette forces us to pretend that the Jews are powerless victims; and if you don’t respect their victimhood, they’ll destroy you. It’s a phenomenal display not of wickedness, really, but of fierce ethnocentrism, a sort of furtive racial superpatriotism. (Joe Sobran [1995]. “The Jewish establishment.” Sobran’s [September]:4–5).

The reality is that Jews cannot afford to have these issues discussed openly and honestly because doing so would not only threaten their power. It would create a huge backlash, since Jewish power has been so deeply antithetical to the interests of Whites in America and elsewhere. So they sit on an ever more explosive powder keg. Shoring up their defenses, but unable to go back even if they wanted to (which they don’t). Pouncing mercilessly on anyone who gets off the reservation. With 100,000,000 non-Whites in America who are rapidly increasing as a percentage of the population, there are simply too many facts on the ground at this point to go into a low-key retreat.

[See e.g., this video presently featured at The Occidental Observer]

The external controls keeping the non-Jews in line are certainly very powerful. As Cooper Sterling’s recent article shows (and as Friendman acknowledges), individuals who cross the lines imposed by the SPLC (a Jewish organization in all but name) or the ADL face dire economic and social consequences.

However, Jewish control goes far beyond the ability to punish behavior and attitudes they don’t like. Ultimately the whole edifice depends on massive self-censorship by non-Jews. Jews also need to use their position in the media to continue the incessant propaganda that reinforces the current dispensation— that diversity is a strength and is good for everyone, that all humans are essentially the same so that importing millions of Africans, Asians, and non-Whites from Latin America would have no effects on the fundamental character and institutions of the West, that Jews are powerless and that they are morally and intellectually superior victims of irrational hatreds, that Israel is an embattled democracy with a strong allegiance to the same values Americans hold dear, etc.

Implicitly at least, Jews realize that they need to use their media power to make these messages into psychological reflexes so that all White people, including especially respectable, well-educated White people, will feel shame and guilt for even thinking politically incorrect thoughts. In this, of course, they have been incredibly successful. We never see the end of guilt-ridden, self-flaggelating, ethnomasochistic Whites who look up to the New York Times for moral enlightenment. (Here’s a NYTimes “news article” from yesterday intended to induce guilt for opposing oppose massive non-White immigration to Greece: “Greek Far Right Hangs a Target on Immigrants.” Wall-to-wall. 24/7.)

It’s a long story why Whites are so susceptible to such manipulations. But yes, it matters who runs the media.

This is a short list of things that could possibly challenge the dominance of the current system:

• Victory by a European Nationalist Party, such as Greece’s Golden Dawn (the focus of the NYTimes article), Hungary’s Jobbik, or France’s National Front. If one European country manages to have a nationalist revolution and manages to withstand the severe pressures that would be immediately arrayed against it, there would be a transformative effect on the rest of the White world.

• The effect on the rest of the White world would be especially powerful as the costs of multiculturalism inexorably rise throughout the West and Western economies suffer from the effects of our predatory financial elite. There is a palpable anger in White America and throughout the White diaspora. It is unfocused or maladaptively focused (e.g., Christian Zionism). And it is without effective leadership. But it is a powerful force waiting to be harnessed.

• The rise of new media, able to avoid the stifling conformity to the culture of Western suicide being preached by the mainstream media throughout the West. Our word is getting out, even though it is to relatively a tiny audience, many of whom are already converted. If our media becomes obviously influential and a threat to the current regime, there will be powerful attempts to destroy it.

• But those on our side are increasingly intellectually confident and possessed of an intense moral fervor about the legitimacy of our cause. In the long run, such people are the worst enemies of the current zeitgeist. As recent research on opinion change shows, a small, confident, morally self-assured minority can dramatically alter the opinions of the majority. This has been the secret of Jewish success in influencing the culture of the West. But the ugliness of Israel and the egregious hypocrisy of American Jews on everything related to Israel are pretty much impossible to hide at this point. The emperor clearly has no clothes.

It’s not over until it’s over.

♣

The original article and comments can be read at
The Occidental Observer, here.

See also MacDonald’s “White pathology”.

Tags Jewish problem (JP), United States

Conspiracy theories Kevin MacDonald

Hunter Wallace on the Jewish Problem

Post author By C .T.
Post date July 3, 2012
3 Comments on Hunter Wallace on the Jewish Problem

A comment by Wallace on September 21, 2011:

As someone who considers Jewish influence an important problem, but not the only problem, and as someone who believes the matter should be dealt with in a reasonable and responsible way, the problem is that the clown movement (which has always overlapped with WN) is constantly sabotaging every attempt to discuss the issue in public with their theatrics.

Why do people steer clear of the Jewish Question? I’m talking about people who know that issue inside and out like virtually everyone involved with TOQ. I know all about the Jews. There are tons of people in the conservative movement who know all about the Jews.

It is because of the clown movement. Just look at the discussions we are having here at Majority Rights: Jews Did 9/11, Jews Did The Civil War, Jews Did Norway, etc. Look no further than the comment section at The Occidental Observer.

Now, even if you believe that Jews had foreknowledge of 9/11 (future historians will one day resolve that question), what about all this other nonsense that J Richards is stirring up here? It almost seems calculated to make discussion of the Jewish Question look kooky or insane.

Do you remember my blog Antisemitica?

Just to make a point, I could find something bad that Jews were up to on an everyday basis just by reading their own websites. What that segment of the Jewish community does on an everyday basis is damaging enough to them. It would be sufficient for Gentiles to draw attention to what they are doing on a daily basis and to start criticizing them for it in a reasonable manner.

Instead, we have the clown movement coming up with all these absurd conspiracy theories, and accusing people of being “controlled opposition” and “Jewish agents” and “secret Jews” and “Cass Sunstein operatives.”

Probably out of sheer annoyance more than anything else I stopped talking about the issue. I used to talk about it all the time (see my debates with Guy White), but I rarely discuss it anymore. Just because there is a perception out there that it is kooky to obsess over the issue.

My attitude toward the Jewish Question is probably representative of people who know all about the issue, but who have quit discussing it, or who avoid discussing the issue altogether. It is fundamentally an attitude which has been shaped by interaction with the clown movement which is a bigger obstacle to discussion of the Jewish Question than the Mainstream Media.

Don’t believe me?

Every other issue has gained mainstream traction… the racial double standard, criticism of multiculturalism, black-on-white crime, opposition to immigration, HBD discussion of differences in intelligence, attacks on free trade, attacks on globalization, assertion of a pro-White identity, etc.

“White Nationalism Lite” is penetrating the mainstream. It is becoming the common sense of the American Right. I’ve been watching the evolution of sites like Free Republic for 10 years now and can verify this. Jared Taylorism and Sam Francisism is triumphing now.

The Jewish Question though… that remains stuck in the mud. It is stuck in the mud primarily because of the presence of the clown movement who alienate and annoy people who agree it is a serious issue.

Kevin MacDonald is one of the few people who is capable of discussing the Jewish Question purely as an academic in a measured and responsible way. For every Kevin MacDonald, there are thousands of Der Linders and J Richards out there, whose rhetorical radicalism undermines and sabotages MacDonald on an everyday basis.

How many times have I heard it now: “You know, Kevin MacDonald has a point, but his followers are nuts, so lets not go there.”

The Jewish Question will go nowhere (unlike immigration, unlike black-on-white crime, unlike reassertion of White identity) until that perception begins to change.

Tags Jewish problem (JP)

Axiology Catholic Church Christendom Deranged altruism Judaism Kali Yuga Kevin MacDonald Liberalism Neanderthalism New Testament Old Testament Porphyry of Tyre Psychology Revilo Oliver Universalism

Gospel Fictions

It seems to me that the etiology of Western malaise is more complicated than what the average nationalist has imagined. While reading MacDonald’s first trilogy study on Jewry I thought that the etiology was, at least, threefold.

First: the hardware. As MacDonald and many others have pointed out, whites “have some unique characteristics such as individualism, abstract idealism and universal moralism” that are apparently genetic (precisely the characteristics that presently are being exploited by the tribe).

Second: the software. If the above is a problem in the hardware (something like whites being wired the wrong way when dealing with other races), these hardware characteristics were augumented after a Catholic cult, which means “universal” including all ethnic groups in the world, took over the Roman Empire.

Third: the virus. Paradoxically, once Christianity starts to be abandoned by the white people, our universalist-individualist-idealistic frame of mind, taken to its ultimate logic naturally results in liberalism, a “virus” of the mind operating within the white psyche.

If our diagnosis of the West’s darkest hour is correct, then the Jewish Problem is an epiphenomenon of the deranged altruism resulting from the secular fulfillment of universal Christian values. (Proof of it is that Muslims don’t allow the suicidal empowerment of Jews in their nations.) It also means that both our hardware wiring and our Judeo-Christian software must be understood before we can grasp the whys of the psycho-ethical structure that is preventing us from taking elemental action (e.g., disempowering the Jews). For the Christian that I was, and this is purely anecdotal (others may find different venues), the first step to understand the virus was starting to question the historicity of the gospel narratives.

Thus I typed many passages from Helms’ book in honor of Porphyry, the first man to write a prolegomena of what fifteen centuries later started to be called “higher criticism” of the Bible.

Tags Christian problem (CP)

American civil war Christendom Deranged altruism Judeo-reductionism Kevin MacDonald Liberalism Slavery

“There is NOTHING wrong with us”

Post author By C .T.
Post date June 29, 2012
7 Comments on “There is NOTHING wrong with us”

Monocausalism is the simplistic notion that all of our issues are to be laid on the feet of Jews, that “there is NOTHING wrong with us” as the commenter Helvena put it this year at Age of Treason.

The problem with those who advocate the single-cause hypothesis of our current predicament is that they have not done their homework. Who in the movement can be more knowledgeable about the Jewish Question than Professor Kevin MacDonald? At The Occidental Quarterly when this printed, scholarly journal was under the watch of Greg Johnson (Vol. 8, no. 2, Summer 2008), MacDonald wrote (no ellipsis added between unquoted paragraphs):

Philip Gura’s American Transcendentalism provides a valuable insight into a nineteenth-century leftist intellectual elite in the United States. This is of considerable interest because Transcendentalism was a movement entirely untouched by the predominantly Jewish milieu of the twentieth-century left in America. Rather, it was homegrown, and its story tells us much about the sensibility of an important group of white intellectuals and perhaps gives us hints about why in the twentieth century WASPs so easily capitulated to the Jewish onslaught on the intellectual establishment.

Both New England and East Anglia (the center of Puritanism in England) had the lowest relative rates of private crime (murder, theft, mayhem), but the highest rates of public violence—“the burning of rebellious servants, the maiming of political dissenters, the hanging of Quakers, the execution of witches.” This record is entirely in keeping with Calvinist tendencies in Geneva.

The legal system was designed to enforce intellectual, political, and religious conformity as well as to control crime. Louis Taylor Merrill describes the “civil and religious strait-jacket that the Massachusetts theocrats applied to dissenters.” The authorities, backed by the clergy, controlled blasphemous statements and confiscated or burned books deemed to be offensive. Spying on one’s neighbors and relatives was encouraged. There were many convictions for criticizing magistrates, the governor, or the clergy. Unexcused absence from church was fined, with people searching the town for absentees. Those who fell asleep in church were also fined. Sabbath violations were punished as well. A man was even penalized for publicly kissing his wife as he greeted her on his doorstep upon his return from a three-year sea voyage.

Whereas in the Puritan settlements of Massachusetts the moral fervor was directed at keeping fellow Puritans in line, in the nineteenth century it was directed at the entire country. The moral fervor that had inspired Puritan preachers and magistrates to rigidly enforce laws on fornication, adultery, sleeping in church, or criticizing preachers was universalized and aimed at correcting the perceived ills of capitalism and slavery.

Puritans waged holy war on behalf of moral righteousness even against their own cousins—perhaps a form of altruistic punishment as defined by Ernst Fehr and Simon Gächter. Altruistic punishment refers to punishing people even at a cost to oneself. Altruistic punishment is found more often among cooperative hunter-gatherer groups than among groups, such as Jews, based on extended kinship.

Whatever the political and economic complexities that led to the Civil War, it was the Yankee moral condemnation of slavery that inspired and justified the massive carnage of closely related Anglo-Americans on behalf of slaves from Africa. Militarily, the war with the Confederacy was the greatest sacrifice in lives and property ever made by Americans. Puritan moral fervor and punitiveness are also evident in the call of the Congregationalist minister at Henry Ward Beecher’s Old Plymouth Church in New York during the Second World War for “exterminating the German people… the sterilization of 10,000,000 German soldiers and the segregation of the woman.”

It is interesting that the moral fervor the Puritans directed at ingroup and outgroup members strongly resembles that of the Old Testament prophets who railed against Jews who departed from God’s law, and against the uncleanness or even the inhumanity of non-Jews. Indeed, it has often been noted that the Puritans saw themselves as the true chosen people of the Bible. In the words of Samuel Wakeman, a prominent seventeenth-century Puritan preacher: “Jerusalem was, New England is; they were, you are God’s own, God’s covenant people; put but New England’s name instead of Jerusalem. They had left Europe which was their ‘Egypt,’ their place of enslavement, and had gone out into the wilderness on a messianic journey, to found the New Jerusalem.”

Whereas Puritanism as a group evolutionary strategy crumbled when the Puritans lost control of Massachusetts, Diaspora Jews were able to maintain their group integrity even without control over a specific territory for well over 2,000 years. This attests to the greater ethnocentrism of Jews. But, although relatively less ethnocentric, the Puritans were certainly not lacking in moralistic aggression toward members of their ingroup, even when the boundaries of the ingroup were expanded to include all of America, or indeed all of humanity. And while the Puritans were easily swayed by moral critiques of white America, because of their stronger sense of ingroup identity, Jews have been remarkably resistant to moralistic critiques of Judaism.

With the rise of the Jewish intellectual and political movements described in The Culture of Critique, the descendants of the Puritans readily joined the chorus of moral condemnation of America.

The lesson here is that in large part the problem confronting whites stems from the psychology of moralistic self-punishment exemplified at the extreme by the Puritans and their intellectual descendants, but also apparent in a great many other whites. As I have noted elsewhere:

Once Europeans were convinced that their own people were morally bankrupt, any and all means of punishment should be used against their own people. Rather than see other Europeans as part of an encompassing ethnic and tribal community, fellow Europeans were seen as morally blameworthy and the appropriate target of altruistic punishment. For Westerners, morality is individualistic—violations of communal norms… are punished by altruistic aggression.

The Puritan legacy in American culture is indeed pernicious, especially since the bar of morally correct behavior has been continually raised to the point that any white group identification has been pathologized. As someone with considerable experience in the academic world, I can attest to feeling like a wayward heretic back in seventeenth-century Massachusetts when confronted, as I often am, by academic thought police. It’s the moral fervor of these people that stands out. The academic world has become a Puritan congregation of stifling thought control, enforced by moralistic condemnations that a seventeenth-century Puritan minister could scarcely surpass. In my experience, this thought control is far worse in the East coast colleges and universities founded by the Puritans than elsewhere in academia—a fitting reminder of the continuing influence of Puritanism in American life.

The main difference between the Puritan New Jerusalem and the present multicultural one is that the latter will lead to the demise of the very white people who are the mainstays of the current multicultural Zeitgeist. Unlike the Puritan New Jerusalem, the multicultural New Jerusalem will not be controlled by people like themselves, who in the long run will be a tiny, relatively powerless minority.

The ultimate irony is that without altruistic whites willing to be morally outraged by violations of multicultural ideals, the multicultural New Jerusalem is likely to revert to a Darwinian struggle for survival among the remnants. But the high-minded descendants of the Puritans won’t be around to witness it.

Postscript

At Occidental Dissent, today Hunter Wallace also liked MacDonald’s article:

Kevin MacDonald has an excellent essay on Counter-Currents about the Yankee Question. This is too good to pass up.

Note: MacDonald has never been a Single Jewish Causer. He could easily write an entire book on the radical utopian movements of the nineteenth century (abolitionism, civil rights, pacifism, “strongminded womanism,” Unitarianism, Free Loveism, Shakerism, Fourierism, Transcendentalism, etc.) that plunged America into racial and cultural decline and laid the foundation for their destructive successors in the twentieth century.

(Read MacDonald’s entire article here.)

Tags Jewish problem (JP), United States