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Category: Michelangelo

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Albert Speer Alfred Rosenberg Ancient Greece Ancient Rome Catholic Church Constantine Destruction of Greco-Roman world Emperor Julian Heinrich Himmler Hitler's Religion (book) Jesus Joseph Goebbels Michelangelo Old Testament Protestantism Richard Weikart Schutzstaffel (SS) St Paul

Hitler’s Religion: Chapter 4

(excerpts)

by Richard Weikart

Many Christian leaders in the 1930s and 1940s, both within and outside Germany, recognized Hitler was no friend to their religion. In 1936, Karl Spiecker, a German Catholic living in exile in France, detailed the Nazi fight against Christianity in his book Hitler gegen Christus (Hitler against Christ). The Swedish Lutheran bishop Nathan Soderblom, a leading figure in the early twentieth-century ecumenical movement, was not so ecumenical that he included Hitler in the ranks of Christianity. After meeting with Hitler sometime in the mid-1930s, he stated, “As far as Christianity is concerned, this man is chemically pure from it.”

Many Germans, however, had quite a different image of their Führer. Aside from those who saw him as a Messiah worthy of veneration and maybe even worship, many regarded him as a faithful Christian. Rumors circulated widely in Nazi Germany that Hitler carried a New Testament in his vest pocket, or that he read daily a Protestant devotional booklet. Though these rumors were false, at the time many Germans believed them…

Most historians today agree that Hitler was not a Christian in any meaningful sense. Neil Gregor, for instance, warns that Hitler’s “superficial deployment of elements of Christian discourse” should not mislead people to think that Hitler shared the views of “established religion.” Michael Burleigh argues that Nazism was anticlerical and despised Christianity. He recognizes that Hitler was not an atheist, but “Hitler’s God was not the Christian God, as conventionally understood.” In his withering but sober analysis of the complicity of the Christian churches in Nazi Germany, Robert Ericksen depicts Hitler as duplicitous when he presented himself publicly as a Christian…

However, when we turn to Hitler’s view of Jesus, we find a remarkable consistency from his earliest speeches to his latest Table Talks. He expressed admiration for Jesus publicly and privately, without once directly criticizing Him. But his vision of Jesus was radically different from the teachings of the Catholic Church he grew up in. For him, Jesus was not a Jew, but a fellow Aryan. He only rarely stated this explicitly, though he frequently implied it by portraying Jesus as an anti-Semite. However, in April 1921, he told a crowd in Rosenheim that he could not imagine Christ as anything other than blond-haired and blue-eyed, making clear that he considered Jesus an Aryan. In an interview with a journalist in November 1922, he actually claimed Jesus was Germanic…

While Hitler appreciated Jesus because he considered him a valiant anti-materialistic anti-Semite, I have never found any evidence that Hitler believed in the deity of Jesus. Richard Steigmann-Gall bases his mistaken claim that Hitler believed in Jesus as God on a mistranslation of Hitler’s April 22, 1922 speech (some of which we discussed earlier in this chapter). According to the Norman Baynes’ edition of The Speeches of Adolf Hitler, during that speech Hitler stated about Jesus, “It points me to the man who once in loneliness, surrounded only by a few followers, recognized these Jews for what they were and summoned men to the fight against them and who, God’s truth! was greatest not as sufferer but as fighter.” The term that is translated “God’s truth!” is wahrhaftiger Gott, a common German interjection that is rendered in some German-English dictionaries as “good God!” or “good heavens!” In the original German edition, wahrhaftiger Gott is set off in commas, indicating that it is indeed an interjection… Steigmann-Gall uses this mistranslation to argue that Hitler believed in the deity of Jesus. Apparently, he did not understand the colloquial expression used…

While Hitler’s positive attitude toward Jesus—at least the Jesus of his imagination—did not seem to change over his career, his position vis-a-vis Christianity is much more complex. Many scholars doubt that as an adult he was ever personally committed to any form of Christianity. They interpret his pro-Christian utterances as nothing more than the cynical ploy of a crafty politician. Almost all historians, including Steigmann-Gall, admit that Hitler was anti-Christian in the last several years of his life…

Even when he publicly announced his Christian faith in 1922 or at other times, Hitler never professed commitment to Catholicism. Further, despite his public stance upholding Christianity before 1924, he provided a clue in one of his earliest speeches that he was already antagonistic toward Christianity. In August 1920, Hitler viciously attacked the Jews in his speech, “Why Are We Anti-Semites?” One accusation he leveled was that the Jews had used Christianity to destroy the Roman Empire. He then claimed Christianity was spread primarily by Jews. Since Hitler was a radical anti-Semite, his characterization of Christianity as a Jewish plot was about as harsh an indictment as he could bring against Christianity. Hitler was also a great admirer of the ancient Greeks and Romans, whom he considered fellow Aryans. Blaming Christianity for ruining the Roman Empire thus expressed considerable anti-Christian animus. Hitler often discussed both themes—Christianity as Jewish, and Christianity as the cause of Rome’s downfall—later in life.

Hitler’s anti-Christian outlook remained largely submerged before 1924, because—as Hitler himself explained in Mein Kampf—he did not want to offend possible supporters…

But by the time Hitler wrote Mein Kampf in 1924-25, he was walking a tightrope. His political ally, General Ludendorff, was increasingly hostile to the Catholic Church, as were many on the radical Right in Weimar Germany. Hitler did not want to follow them into political oblivion—and indeed Ludendorff did end up politically isolated, perhaps in part because of his antireligious crusade. But Hitler was also sensitive to the anticlerical thrust within and outside his party. Thus, after warning his followers in the first volume of Mein Kampf against offending people’s religious tastes, he threw caution to the wind in the second volume by sharply criticizing Christianity. In one passage, he complained that both Christian churches in Germany were contributing to the decline of the German people, because they supported a system that allowed those with hereditary diseases to procreate. The problem, he thought, was that the churches focused on the spirit and neglected the physical basis of a healthy life. Hitler immediately followed up this critique by blasting the churches for carrying out mission work among black Africans, who are “healthy, though primitive and inferior, human beings,” whom the missionaries turn into “a rotten brood of bastards.” In this passage, Hitler harshly castigated Christianity for not supporting his eugenics and racial ideology.

Worse yet, he actually threatened to obliterate Christianity later in the second volume. After calling Christianity fanatically intolerant for destroying other religions, Hitler explained that Nazism would have to be just as intolerant to supplant Christianity:

A philosophy filled with infernal intolerance will only be broken by a new idea, driven forward by the same spirit, championed by the same mighty will, and at the same time pure and absolutely genuine in itself. The individual may establish with pain today that with the appearance of Christianity the first spiritual terror entered in to the far freer ancient world, but he will not be able to contest the fact that since then the world has been afflicted and dominated by this coercion, and that coercion is broken only by coercion, and terror only by terror. Only then can a new state of affairs be constructively created.

Hitler’s anti-Christian sentiment shines through clearly here, as he called Christianity a “spiritual terror” that has “afflicted” the world. Earlier in the passage, he also argued Christian intolerance was a manifestation of a Jewish mentality, once again connecting Christianity with the people he most hated. Even more ominously, he called his fellow Nazis to embrace an intolerant worldview so they could throw off the shackles of Christianity. He literally promised to visit terror on Christianity. Even though several times later in life, especially before 1934, Hitler would try to portray himself as a pious Christian, he had already blown his cover.

Hitler’s tirade against Christianity in Mein Kampf, including the threat to demolish it, diverged remarkably from his normal public persona… In January 1937, Goebbels was with Hitler during an internecine debate on religion and reported, “The Führer thinks Christianity is ripe for destruction. That may still take a long time, but it is coming.”

In reading through Goebbels’ Diaries, Hitler’s monologues, and Rosenberg’s Diaries, it is rather amazing how often Hitler discussed religion with his entourage, especially during World War II. He was clearly obsessed with the topic. On December 13, 1941, for example, just two days after declaring war on the United States, he told his Gauleiter (district leaders) that he was going to annihilate the Jews, but he was postponing his campaign against the church until after the war, when he would deal with them. According to Rosenberg, both on that day and the following, Hitler’s monologues were primarily about the “problem of Christianity.” In a letter to a friend in July 1941, Hitler’s secretary Christa Schroeder claimed that in Hitler’s evening discussions at the headquarters, “the church plays a large role.” She added that she found Hitler’s religious comments very illuminating, as he exposed the deception and hypocrisy of Christianity. Hitler’s own monologues confirm Schroeder’s impression…

When Hitler told his Gauleiter in December 1941 that the regime would wait until after the war to solve the church problem, he was probably trying to restrain some of the hotheads in his party. But he also promised the day of reckoning would eventually come. He told them, “There is an insoluble contradiction between the Christian and a Germanic-heroic worldview. However, this contradiction cannot be resolved during the war, but after the war we must step up to solve this contradiction. I see a possible solution only in the further consolidation of the National Socialist worldview”…

At a cabinet meeting in 1937, Hitler commented, “I know that my un-Christian Germanic SS units with their general non-denominational belief in God can grasp their duty for their people (Volk) more clearly than those other soldiers who have been made stupid through the catechism.” Hitler’s contempt for Christianity could hardly have been more palpable.

Hitler’s press chief, Otto Dietrich, confirmed Frank’s impression. In private, according to Dietrich, Hitler was uniformly antagonistic to Christianity. Dietrich wrote in his memoirs:

…Primitive Christianity, he declared, was the “first Jewish-Communistic cell”…

Dietrich stated, “Hitler was convinced that Christianity was outmoded and dying. He thought he could speed its death by systematic education of German youth. Christianity would be replaced, he thought, by a new heroic, racial ideal of God.” This confirms the point Goebbels made in his diary—that Hitler hoped ultimately to replace Christianity with a Germanic worldview through indoctrination of children…

[Albert] Speer recalled a conversation in which Hitler was told that if Muslims had won the Battle of Tours, Germans would be Muslim. Hitler responded by lamenting Germany’s fate to have become Christian: “You see, it’s been our misfortune to have the wrong religion. Why didn’t we have the religion of the Japanese, who regard sacrifice for the Fatherland as the highest good? The Mohammedan religion too would have been much more compatible to us than Christianity. Why did it have to be Christianity with its meekness and flabbiness?” As this conversation reveals, Hitler saw religion not as an expression of truth, but rather as a means or tool to achieve other ends—namely, the preservation and advancement of the German people or Nordic race. In April 1942, Hitler again compared Christianity unfavorably with Islam and Japanese religion. In the case of Japan, their religion had protected them from the “poison of Christianity,” he opined…

In fact, Hitler contemptuously called Christianity a poison and a bacillus and openly mocked its teachings… After scoffing at doctrines such as the Fall, the Virgin Birth, and redemption through the death of Jesus, Hitler stated, “Christianity is the most insane thing that a human brain in its delusion has ever brought forth, a mockery of everything divine.” He followed this up with a hard right jab to any believing Catholic, claiming that a “Negro with his fetish” is far superior to someone who believes in transubstantiation. Hitler… believed black Africans were subhumans intellectually closer to apes than to Europeans, so to him, this was a spectacular insult to Catholics… Then, according to Hitler, when others did not accept these strange teachings, the church tortured them into submission…

Another theme that surfaced frequently in Hitler’s monologues of 1941-42 was that the sneaky first-century rabbi Paul was responsible for repackaging the Jewish worldview in the guise of Christianity, thereby causing the downfall of the Roman Empire. In December 1941, Hitler stated that although Christ was an Aryan, “Paul used his teachings to mobilize the underworld and organize a proto-Bolshevism. With its emergence the beautiful clarity of the ancient world was lost.” In fact, since Christianity was tainted from the very start, Hitler sometimes referred to it as “Jew-Christianity”… He denigrated the “Jew-Christians” of the fourth century for destroying Roman temples and even called the destruction of the Alexandrian library a “Jewish-Christian deed.” Hitler thus construed the contest between Christianity and the ancient pagan world as part of the racial struggle between Jews and Aryans.

In November 1944, Hitler described in greater detail how Paul had corrupted the teachings of Jesus…

Hitler’s preference for the allegedly Aryan Greco-Roman world over the Christian epoch shines through clearly in Goebbels’s diary entry for April 8, 1941… “The Führer is a person entirely oriented toward antiquity. He hates Christianity, because it has deformed all noble humanity.” Goebbels even noted that Hitler preferred the “wise smiling Zeus to a pain-contorted crucified Christ,” and believed “the ancient people’s view of God is more noble and humane than the Christian view.” Rosenberg recorded the same conversation, adding that Hitler considered classical antiquity more free and cheerful than Christianity with its Inquisition and burning of witches and heretics. He loved the monumental architecture of the Romans, but hated Gothic architecture. The Age of Augustus was, for Hitler, “the highpoint of history.”

From Hitler’s perspective, Christianity had ruined a good thing. In July 1941 he stated, “The greatest blow to strike humanity is Christianity,” which is “a monstrosity of the Jews. Through Christianity the conscious lie has come into the world in questions of religion.” Six months later, he blamed Christianity for bringing about the collapse of Rome. He then contrasted two fourth-century Roman emperors: Constantine, also known as Constantine the Great, and Julian, nicknamed Julian the Apostate by subsequent Christian writers because he fought against Christianity and tried to return Rome to its pre-Christian pagan worship. Hitler thought the monikers should be reversed, since in his view Constantine was a traitor and Julian’s writings were “pure wisdom.” Hitler also expressed his appreciation for Julian the Apostate in October 1941 after reading Der Scheiterhaufen: Worte grosser Ketzer (Burned at the Stake: Words of Great Heretics) by SS officer Kurt Egger. This book contained anti-Christian sayings by prominent anticlerical writers, including Julian, Frederick the Great, Nietzsche, Schopenhauer, Goethe, Lagarde, and others. It was a shame, Hitler said, that after so many clear-sighted “heretics,” Germany was not further along in its religious development… A few days later, Hitler recommended that Eggers’s book should be distributed to millions because it showed the good judgment that the ancient world (meaning Julian) and the eighteenth century (i.e., Enlightenment thinkers) had about the church.

This notion that Christianity was a Jewish plot to destroy the Roman world was a theme Hitler touched on throughout his career, from his 1920 speech “Why Are We Anti-Semites?” to the end of his life. It made a brief appearance in his major speech to the Nuremberg Party Rally in 1929, and reappeared in a February 1933 speech to military leaders. In a small private meeting with his highest military leaders and his Foreign Minister in November 1937, Hitler told them that Rome fell because of “the disintegrating effect of Christianity.” From the way that Hitler bashed a generic “Christianity” as a Jewish-Bolshevik scheme, it seems clear that he was targeting all existing forms of Christianity…

During a monologue on December 14, 1941, Hitler divulged a decisive distaste for Protestantism. That day, Hitler learned Hanns Kerrl, a Protestant who was his minister for church affairs, had passed away. Hitler remarked, “With the best intentions Minister Kerrl wanted to produce a synthesis of National Socialism and Christianity. I do not believe that is possible.” Hitler explained that the form of Christianity with which he most sympathized was that which prevailed during the times of papal decay. Regardless of whether the pope was a criminal, if he produced beauty, he is “more sympathetic to me than a Protestant pastor, who returns to the primitive condition of Christianity,” Hitler declared. “Pure Christianity, the so-called primitive Christianity… leads to the destruction of humanity; it is unadulterated Bolshevism in a metaphysical framework.” In other words, Hitler preferred Leo X, the great Renaissance patron of the arts who excommunicated Luther, to the Wittenberg monk who called the church back to primitive, Pauline Christianity. According to Rosenberg’s account of this same conversation, Hitler specifically mentioned the corrupt Renaissance Pope Julius II, Leo X’s predecessor, as being “less dangerous than primitive Christianity”…


(Note of the Editor: Left, The monument of Julius II, with Michelangelo’s statues of Moses, with Rachel and Leah). Many anti-Semites in early twentieth-century Germany despised the Old Testament as the product of the Jewish spirit, and Hitler was no exception. He saw the Old Testament as the antithesis of everything he stood for. In his view, it taught materialism, greed, and deception. Further, it promoted racial purity for the Jews, since it taught them to avoid mingling with other races…

Moreover, Hitler lamented that the Bible had been translated into German, because this made Jewish doctrines readily available to the German people. It would have been better, he stated, if the Bible had remained only in Latin, rather than causing mental disorders and delusions…

Many SS members followed Himmler’s example and encouragement to withdraw from the churches, and Hitler lauded them for their anti-church attitude. Hitler once advised Mussolini to try to wean the Italian people away from the Catholic Church, lest he encounter problems in the future. When Mussolini asked how to do this, Hitler turned to his military adjutant and asked him how many men in Hitler’s entourage attended church. The adjutant replied, “None”…

In the end… he [Hitler] had utter contempt for the Jesus who told His followers to love their enemies and turn the other cheek. He also did not believe that Jesus’s death had any significance other than showing the perfidy of the Jews, nor did he believe in Jesus’s resurrection.

Categories
Autobiography Catholic Church Karlheinz Deschner Kriminalgeschichte des Christentums (books) Michelangelo New Testament St Paul

Christianity’s Criminal History, 90

Editor’s Note: The following section comes from the second volume of Deschner’s work (pic left). In the previous instances I had been using the third one but the order I have chosen for this site tries to follow, more or less, the order of what I hope will be the first volume in English of this abridged version of Kriminalgeschichte des Christentums.

The envy that I feel for most Westerners is absolute. I was born in the Middle Ages in the sense that, unlike the vast majority of Christians, I got religion inculcated through the hardest psychic blows. A Christian today does not have the remotest idea of what Catholic education was like in other times. Living in Spain, for example, a woman told me that she knew ‘older people’ who feared the idea of eternal damnation: something that younger generations of Christians have been completely spared.

The number of times I heard my Catholic father quote a specific verse from the gospels, ‘Peter: you are a rock, and on this rock I will build my Church!’ (emphasis in my father’s voice) was such, and it made such a dent in my young mentality, that I cannot help feeling great liberation when a non-Christian scholar, like Deschner, debunks those apocryphal verses.

Christianity not only irreparably damaged my life. It is likely that it has irreparably damaged the white race, on which this religion was imposed. Only the outcome of history will show if the white man will get rid of his ethnosuicidal tendencies: a psychic malware programmed, in large part, by the religion that destroyed my life.

Also raised as a Catholic, Deschner wrote:

 

______ 卐 ______

 

Neither Jesus instituted the papacy nor Peter was bishop of Rome

The Catholic Church bases the foundation of the papacy, and of itself, in the Matthew passage: ‘You are Peter, and on this rock [petrus] I will build my Church’ (Mt 16:18).

In huge golden mosaic letters these words appear, the most discussed of the Bible, in the dome of St. Peter built by Michelangelo. But they are missing in three of the four Gospels, especially in Mark, the oldest of the evangelists. In fact, Jesus never uttered them. This is today ‘the certain outcome of biblical exegesis’ (Brox).

In spite of this, the Catholic Church continues to maintain its ‘divine foundation’. It has no choice: the Church has affirmed it for two thousand years. However, not a few of its theologians capitulate now. Many of them, following with delay the steps of quite conservative Protestants, have developed a language that ‘scientifically’ makes them preserve half the face and allows them not to lose everything before their superiors. They paraphrase the lack of authenticity of the ‘foundational words of the Church’ in the following way: Matthew does not refer to it historically but he composes it theologically. Or they claim the ‘rock’ is a commandment uttered after the ‘resurrection’. The Catholics with fewer detours explain the ‘promise of Peter’ as a later interpolation, simply as an invention of the evangelists.

However, perhaps Peter had a kind of primacy, a certain leading role. But perhaps only temporarily and in certain areas, not, of course, after the ‘council of the apostles’. Paul, who opposes Peter ‘in his face’ in Antioch, insults him by calling him a hypocrite and, in an open manner, questions his demands. Elsewhere in the ‘Holy Scriptures’ there are also ‘anti-Petrine’ tendencies. And that Peter retained his primacy, if he had one, even if it was only an invention of the ‘Petrist party’, does not appear anywhere in the New Testament. Nothing is said.

However, even in the case—which must be excluded for many reasons—that the ‘primacy words’ came from Jesus, the Church could not explain how they were transmitted from Peter to the ‘popes’, since they not only apply to the apostle but also to his ‘successors in office’. Neither the Bible nor any other historical source indicates that Peter appointed his successor.

More than one Catholic ‘sees himself in trouble when trying to explain from a historical and critical point of view the strength of the biblical foundations for the papacy’ (Stockmeier). The most courageous theologians admit that ‘there is nothing’ of a succession of Peter (De Vries), which ‘in the New Testament cannot be seen anywhere’ (Schnackenburg). In effect, the theologian Josef Blank asks himself how primitive Christianity understood this sentence. Did it mean Rome or the primacy of the Roman bishop as successor to the Apostle Peter? ‘The answer is, plain and simple: No!’

Apologetics is based on indications from Jesus to Peter: that he should catch men, that he takes the keys to the kingdom of heaven; that all that he unites or desires on earth will be united or disunited in heaven and finally: ‘Strengthen your brothers’, ‘Feed my flock’. However, many other Gospel or New Testament parallels show that the five dispositions of Jesus were not linked in principle to Peter. And above all, of a successor, even of a superior of the Roman community as director of a global Church, it is not spoken at all in any early Christian text.

______ 卐 ______

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Categories
Axiology Fair Race’s Darkest Hour (book) Michelangelo

New tablets of stone

First article.— Western civilisation is under the grip of an anti-white ideology that has been imposed in every white country after the traitorous Second World War.
Second article.—Aryans are being exterminated by genocidal levels of immigration: a wholesale European, North American and Australian population replacement for non-whites.
Third article.—Ergo, the 21st century will be the darkest hour of the fair race.
Fourth article.—Aryans either gain a sense of themselves or they are going extinct. Only an ethnostate will save them from extinction; that is, only complete sovereignty in a Fourth Reich, brought about by the expulsion of non-whites, including Jews, will save whites.
Fifth article.—If the ethnostate is formed, a Constitution may start with the words: We hold these truths to be self-evident: Men are created unequal. All men are unequal—nowhere in the natural world, and Man is part of Nature, is anything equal. Equality does not exist in Nature; only in the abstract world of mathematics and in the minds of delusional humans.

Sixth article.—The Priest of the Fourteen words is an anti-Judeo-Christian law-giver. The first commandment in his tablets of stone is ‘Thou shalt keep thy blood pure’. To avoid miscegenation, another commandment must dictate the necessity of not using non-whites.
Seventh article.—If we now remember Nietzsche’s Law Against Christianity, the rest follows from this…
_________
Page 517 of the forthcoming 2018 edition of The Fair Race’s Darkest Hour.

Categories
Eschatology Michelangelo

The eschaton

Or:

How WNsts who say that they don’t believe the media,
they actually believe the media




The End of The Road documentary (YouTube clips here) that I have been advertizing on how the world as we know it will end soon—what I’m starting to call the eschaton—was released last year. People should take heed that Edgar Steele advised all of us to storage food for at least a year, before the System put him in jail.

On May 28, 2012 I posted an expanded entry of the below post. That’s why the first threaded comments date from those times. I am just editing and relocating it to August 1, 2013 for further context to what I said yesterday about my fundraising thermometer. Pay special attention to what the commenters in the entry itself say about the psychology of normalcy bias, and how white nationalists who say that they don’t believe in the media, they actually believe in the media.

Below, a miscellaneous collection of what can be read in several blogsites about the coming eschaton:



End of The Road portrays eleven influential commentators within the finance and investment communities, as they share their knowledge of our current financial structure. Through each of their narratives, a story is built which chronicles the current economic dilemma and paints a picture of the world’s financial future.

Cast:

Eric Sprott,
James Turk,
Jim Puplava,
Peter Schiff,
Bill Murphy,
Dimitri Speck,
Mike Maloney,
James Rickards,
Edward Griffin,
Adam Fergusson,
Alasdair Macleod

These gentlemen have an intimate understanding of the ongoing policies—read manipulation—central bankers have utilized in order to keep currencies and markets from imploding. If you are familiar with central banking you will have come to understand that all fiat currencies have gone to zero (see the Mike Maloney clip in the comments section). This time it will be vastly different because it is occurring simultaneously, in the context of a macro-level, around the entire world.


From 100th Monkey Films:

In 2008 the world experienced one of the greatest financial turmoils in modern history. Markets around the world started crashing, stock prices plummeted, and major financial institutions, once thought to be invincible, started showing signs of collapse. Governments responded quickly, issuing massive bailouts and stimulus packages in an effort to keep the world economy afloat.

While we’re told that these drastic measures prevented a total collapse of our system, a growing sense of unease has spread throughout the population. In the world of finance, indeed in all facets of modern life, cracks have started to appear. What lies ahead as a result of these bold “money printing” measures? Was the financial crisis solved, or were the problems merely kicked down the road?

B. Paul said…

It looks interesting but I’m not sure that it [End of the Road documentary] will have anything new for regular Collapsenet users. Perhaps it will be a good tool for friends/family, if it doesn’t come out too late. However, some Zombies will never get it, no matter what evidence they are presented with or how clearly, concisely and urgently it is presented.

Lydian Mode said…

I’m starting to wonder if some people aren’t supposed to get it. Maybe they’re the ones who are supposed to die off. Maybe they are missing a vital evolutionary gene or something that’s keeping them from realizing that they are living in a very dangerous time and should think about some options to help them survive. Who knows? I just hate thinking about all the innocent children who are dependent upon their Zombie parents for their survival. This is the part of collapse I really, really dread to see happening.

James Beckmeyer said…

Most people are far too busy and wrapped up with their lives to “get it.” What we want them to “get” sounds outright loony to them, and since few people want to believe in loony shit, they will never get it. This is a perfect set-up for a very hard fall—much harder than the Soviet Union whose citizenry, for the most part, had a belief system much more rooted in reality than the US.

Businessman said…

This discussion reminds me of a quote I saw on video given by a late historian and political activist, which I’m paraphrasing here: “These people who tell you that they don’t believe the media… they believe the media.”

Categories
Indo-European heritage Michelangelo Who We Are (book) Zeus

Only Zeus saves

Statue-of-Zeus-at-Olympia

Can the white race be spared from extinction? If I was a billionaire, yes.

With billions I would reconstruct the temple of Zeus, probably in Greece or somewhere in Italy, or maybe in Germany since the ancient Greeks and Etruscans, as well as the original Latins and Sabines, were far more Nordish than the mongrelized whites you find closest to the Mediterranean Sea.

Just as the immigrant Jews in the 19th and 20th centuries misleadingly described themselves as “people of the Jewish faith” to the gentile Americans who accepted them, in these times of hate-speech laws throughout Europe building a movement under the umbrella of an ancient religion could grant us plausible denial that our purpose was not “racist,” but cultural.

Think a minute about it. You can only imagine the awe and wonder that a pagan temple as magnificent as St Peter’s Basilica, the legacy of Michelangelo Buonarroti, would cause in the deracinated eyes of contemporary westerners. Would it remind them of their lost heritage and true roots? As Manu Rodríguez told me in his letter:

In short, we need to create the Aryan community (ecclesia), which, for the above circumstances, we never had. The Aryan ecclesias need to thrive in our towns and cities. Our “priests” (for lack of a better word) are not experts in theology but in history, anthropology and Indo-European linguistics… They must be skilled in the various Indo-European traditions.

These days that I have been mentioning Rodríguez’s articles, the following phrase in the article I translated yesterday caught my attention:

We’ll have to start from the beginning. We have to ask ourselves who we are.

For those who have not read Pierce’s Who We Are, it’s high time to take a good look at it and see what would be taught in our temples.

If you already have read it but not any of Rodríguez’s articles, you may start with his article, “The God who Unleashes and Liberates.”

Categories
Ancient Greece Arcadia Architecture Art Arthur C. Clarke Beauty Child abuse Christendom Civilisation (TV series) Counter-Reformation Demography Free speech / association Friedrich Nietzsche Homosexuality Industrial Revolution Islamization of Europe Kali Yuga Kenneth Clark Mainstream media Martin Luther Michelangelo Montaigne New York Philosophy Philosophy of history Protestantism Real men Reformation Rembrandt St Francis William Shakespeare

On Kenneth Clark’s “Civilisation”

Kenneth Clark may have been clueless about the fact that race matters. Yet, that our rot goes much deeper than what white nationalists realize is all too obvious once we leave, for a while, the ghetto of nationalism and take a look at the classics, just as Clark showed us through his 1969 TV series Civilisation.

Compared to the other famous series, Clark’s was unsurpassed in the sense that, as I have implied elsewhere, only genuine art—not science—has a chance to fulfill David Lane’s fourteen words.

By “art” I mean an evolved sense of beauty which is almost completely absent in today’s nationalists. Most of them are quite a product of Jewish modernity whether with their music, lifestyles or Hollywood tastes, to a much greater degree than what they think. For nationalism to succeed an evolved sense of female beauty has to be the starting point to see the divine nature of the white race. In Clark’s own words, “For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.”

Below, links to excerpts of most of the chapters of the 1969 series, where Clark followed the ups and downs of our civilisation historically:

“The Skin of our Teeth”

“The Great Thaw”

“Romance and Reality”

“Man—the Measure of all Things”

“The Hero as Artist”

“Protest and Communication”

“Grandeur and Obedience”

“The Light of Experience”

“Heroic Materialism”

Categories
Art Christendom Christian art Civilisation (TV series) Counter-Reformation Friedrich Nietzsche Inquisition Kenneth Clark Michelangelo Painting

Civilisation’s “Grandeur and Obedience”

For an introduction to these series, see here.

Below, some indented excerpts of “Grandeur and Obedience,” the seventh chapter of Civilisation by Kenneth Clark, and my brief comment.

Ellipsis omitted between unquoted passages:


In my previous post criticizing Erasmus I mentioned how the modern mind is too coward to approach the main psychosis of Christendom, the doctrine of hell. Unlike the previous entries on Civilisation, of the episode about the Counter-Reformation I’ll barely quote the essentials to annotate what I have just said in that post. Clark said:

The first thing that strikes one is that those who say that the Renaissance had exhausted the Italian genius are wide off the mark. After 1527 there was a failure of confidence; and no wonder. Historians may say that the Sack of Rome was more a symbol than a historically significant event: well, symbols sometimes feed the imagination more than facts—anyway the Sack was real enough to anyone who witnessed it.

If you compare the lower part of Michelangelo’s Last Judgement, which was commissioned by Clement VII as a kind of atonement for the Sack, with a group in Raphael’s Disputa or with the Creation of Adam, you can see that something very drastic has happened to the imagination of Christendom.

Michelangelo had been reluctant to undertake the Last Judgement; under Clement’s successor, Pope Paul II, he was persuaded to continue it although with a rather different purpose. It ceased to be an act of atonement, or an attempt to externalise a bad dream, and became the first and greatest assertion of the Church’s power, and of the fate that would befall heretics and schismatics. It belongs to a period of severity, when the Catholic Church was approaching its problems in rather the same puritanical spirit as the Protestants.

Paul III took the two decisions that were successfully to counter the Reformation: he sanctioned the Jesuit order and instituted the Council of Trent. [The Counter-Reformation] was also a period of austerity and restraint, typified by the leading spirit of the period, St Carlo Borromeo, whose legendary asceticism is commemorated in this picture.

How had that victory been achieved? In England most of us were brought up to believe that it depended on The Inquisition, the Index, and the Society of Jesus. I don’t believe that a great outburst of creative energy such as took place in Rome between 1620 and 1660 can be the result of negative factors, but I admit that the civilization of these years depended on certain assumptions that are out of favour in England and America today. The first of these, of course, was belief in authority, the absolute authority of the Catholic Church. This belief was extended to sections of society which we now assume to be naturally rebellious. It comes as something of a shock to find that, with a single exception (Caravaggio), the great artists of the time were all sincere, conforming Christians.

And so what most repulsed Nietzsche, the restoration of Christianity after the Italian Renaissance, was consolidated.

Categories
Art Civilisation (TV series) Friedrich Nietzsche Kenneth Clark Michelangelo Painting Philosophy Real men

Civilisation’s “The Hero as Artist”

For an introduction to these series, see here.

Below, some indented excerpts of “The Hero as Artist,” the fifth chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Ellipsis omitted between unquoted passages:

In the Middle Ages men had been crushed by this [ancient Roman] gigantic scale. They said that these buildings must be the work of demons, or at best they treated them simply as natural phenomena—like mountains—and built their huts in them.

But by 1500 the Romans had begun to realise that they had been built by men. The lively and intelligent individuals who created the Renaissance, bursting with vitality and confidence, were not in a mood to be crushed by antiquity. They meant to absorb it, to equal it, to master it. They were going to produce their own race of giants and heroes.

In what is commonly described as the decadence of the papacy, the Popes were men of unusual ability who used their international contacts, their great civil service and their increasing wealth in the interests of civilisation. Nicholas V, the friend of Alberti and the humanists, was the first man who saw that papal Rome could revive the grandeurs of pagan Rome.

Pius II, a poet, a lover of nature and of beauty in all its forms, yet gave up his life in an attempt to save Christendom from the Turks. Even Sixtus IV, who was as brutal and cunning as he looks in the wall-painting by Melozzo da Forlo, founded the Vatican library and made the great humanist, Platina, its first prefect. Pope Julius II was able by magnanimity and strength of will to inspire and bully three men of genius—Bramante, Michelangelo and Raphael. Without him Michelangelo would not have painted the Sistine Ceiling, nor Raphael decorated the papal apartments, and so we should have been without two of the greatest visible expressions of spiritual power and humanist philosophy.

The above paragraphs remind me what Nietzsche said almost at the end of his Antichrist: that without the Reformation and Counter-Reformation these rather pagan popes would have brought Christianity down. Clark continues:

The old St Peter’s was one of the largest and most ancient churches in the western world, and certainly the most venerable. Julius decided to pull it down and put something far more splendid in its place. The first step in this visible alliance between Christianity and antiquity was taken when Julius decided to pull down the old basilica.

The men of fifteenth-century Florence had looked back eagerly to the civilisation of Greece and Rome. They sought for ancient authors and read them with passion, and wrote to each other in Latin. Their greatest source of pride was to write prose like Cicero. But the man who really assimilated antique art and recreated it, with all its expressive power made more vital and more intense, was Michelangelo.

Seen by itself the David’s body might be some unusually taut and vivid work of antiquity; it is only when we come to the head that we are aware of a spiritual force that the ancient world never knew. I suppose that this quality, which I may call heroic, is not part of most people’s idea of civilisation. It involves a contempt for convenience and a sacrifice of all those pleasures that contribute to what we call civilised life. It is the enemy of happiness.

And this of course can only remind me of Harold Covington’s extreme contempt for those so-called “nationalists” who watch TV while eating so tasty Nachos that only grow their bellies; always reluctant to come home and fight for the creation of a new nation. Clark continues:

And yet we recognise that to despise material obstacles, and even to defy the blind forces of fate, is man’s supreme achievement; and since, in the end, civilisation depends of man extending his powers of mind and spirit to the utmost, we must reckon the emergence of Michelangelo as one of the great events in the history of western man.

[His drawing of Battle of Cascina] was the first authoritative statement that the human body—that body which, in Gothic times, had been the subject of shame and concealment, that body which Alberti has praised so extravagantly—could be made the means of expressing noble sentiments, life-giving energy and God-like perfection. It was an idea that was to have an incalculable influence on the human mind for four hundred years.

And this brings us back to Rome, and to the terrible Pope. Julius II was not only ambitious for the Catholic Church: he was ambitious for Julius II, and in his new temple he planned to erect the greatest tomb of any ruler since the time of Hadrian. It was a staggering example of superbia; and Michelangelo at that time was not without the same characteristic. I need not go into the question of why the tomb was never built. There was a quarrel—heroes do not easily tolerate the company of other heroes. Nor does it matter to us what the tomb was going to look like. All that matters is that some of the figures made for it survive, and they add something new to the European spirit—something that neither antiquity nor the great civilisations of India and China had ever dreamed of. As a matter of fact the two most finished of them were derived from antiques, but Michelangelo has turned them from athletes to captives, one of them struggling to be free—freedom from mortality?—and the other sensuously resigned.

People sometimes wonder why the Renaissance Italians, with their intelligent curiosity, didn’t make more of a contribution to the history of thought. The reason is that the most profound thought of the time was not expressed in words, but in visual imagery.

For centuries writers on Michelangelo have criticised Julius for taking him off the tomb, on which he had set his heart, and putting him to work on the painting of the Sistine Ceiling, although he always said he hated the act of painting.

Michelangelo’s power of prophetic insight gives one the feeling that he belongs to every epoch, and most of all, perhaps, to the epoch of the great Romantics, of which we are still the most bankrupt heirs. It is the attribute that distinguishes him most sharply from his brilliant rival, Raphael. Michelangelo took no interest in the opposite sex; Leonardo thought of women solely as reproductive mechanisms. But Raphael loved girls as much as any Venetian.

The convention by which great events in biblical or secular history could be enacted only by magnificent physical specimens, handsome and well-groomed, went on for a long time—till the middle of the nineteenth century. Only a very few artists—perhaps only Rembrandt and Caravaggio in the first rank—were independent enough to stand against it. And I think that this convention, which was an element in the so-called grand manner, became a deadening influence on the European mind. It deadened our sense of truth, even our sense of moral responsibility; and led, as we now see, to a hideous reaction.