Category: Philosophy of history

Arthur de Gobineau Charles Darwin Hans F. K. Günther Miscegenation Nordicism Philosophy of history Racial studies

The Nordic ideal

by Hans Günther

Editor’s Note: “The Nordic ideal: A result of the anthropological view of history,” is the last chapter of The Racial Elements of European History by Hans Friedrich Karl Günther, translated to English in 1927. Günther was professor of race science in Berlin during the Third Reich.

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If degeneration (that is, a heavy increase in inferior hereditary tendencies) and denordization (that is, disappearance of the Nordic blood) have brought the Asiatic and south European peoples of Indo-European speech to their decay and fall, and if degeneration and denordization now, in turn, threaten the decay and fall of the peoples of Germanic speech, then the task is clearly to be seen which must be taken in hand, if there is still enough power of judgment left: the advancement of the peoples of Germanic speech will be brought about through an increase of the valuable and healthy hereditary tendencies, and an increase of the Nordic blood. The works on general eugenics show how the valuable hereditary tendencies can be increased. Here, therefore, we will only deal with the question of the renewal of the Nordic element.

The French Count Arthur Gobineau (1816-82), was the first to point out in his work, Essai sur l’inégalité des races humaines (1853-5), the importance of the Nordic race for the life of the peoples. Count Gobineau, too, was the first to see that, through the mixture of the Nordic with other races, the way was being prepared for what today (with Spengler) is called the “Fall of the West”. Gobineau’s personality as investigator and poet (“all the conquering strength of this man”) has been described by Schemann, and it is, thanks to Schemann, through his foundation in 1894 of the Gobineau Society (to further Gobineau’s ideas), and through his translation of the Essay on the Inequality of Human Races, which appeared 1898-1901, that Gobineau’s name and the foundations he traced for the Nordic ideal have not fallen into forgetfulness. The very great importance of Gobineau’s work in the history of the culture of our day is shown by Schemann in his book, Gobineaus Rassenwerk (1910).

It is evident that Gobineau’s work on race, which was carried out before investigations into race had reached any tangible results, is in many of its details no longer tenable today. The basic thought of this work, however, stands secure. From the standpoint of racial science we may express ourselves as to Gobineau’s work in somewhat the same way as Eugen Fischer, the anthropologist: “The racial ideal must and will force its way, if not quite in the form given it by Gobineau, at any rate from the wider point of view quite in his sense; he was the great forerunner.”

The turn of the century, when Schemann’s translation appeared, may be said to be the time from which onwards a certain interest in racial questions was aroused. About the same time, too, in 1899, appeared the work which for the first time brought the racial ideal, and particularly the Nordic ideal, into the consciousness of a very wide circle through the enthusiasm, and also the opposition, which it aroused: this work was The Foundations of the Nineteenth Century, by H. S. Chamberlain (born 1855), at that time an Englishman, now a German. On this work from the standpoint of racial science we may pass a judgment somewhat like that of Eugen Fischer: “Undeterred by the weak foundations of many details, and recklessly changing even well-established conceptions to serve his purpose, he raises a bold structure of thought, which thus naturally offers a thousand points for attack, so that the real core of the matter escapes attack—and it would stand against it.”

Since the works of Gobineau and Chamberlain appeared, many investigators, in the realms of natural and social science, have devoted themselves eagerly to bringing light into racial questions, so that today not only the core of the theory both of Gobineau and of Chamberlain stands secure, but also much new territory has been won for an ideal of the Nordic race. A new standpoint in history, the “racial historical standpoint,” is shaping itself.

The Nordic race ideal naturally meets with most attention among those peoples which today still have a strong strain of Nordic blood, of whom some are even still very predominantly Nordic—that is, among the peoples of Germanic speech in Europe and North America. It is unlikely that Gobineau’s thought will find a home among the peoples of Romance speech, even though the first scientific work from the racial historical standpoint, L’Aryen, son rôle social (which likewise appeared in 1899), has a Frenchman, Georges Vacher de Lapouge, for its author. Denordization has probably already gone too far in France also. Any great attention towards race questions is unlikely, too, among peoples of Slav speech.

But the result was bound to be that in all those peoples who came to know Gobineau’s theory there were some persons who were deeply moved by them. Since the end of last century we can, as was said above, even speak of a growing interest in race questions, although we cannot yet speak of a spread of clear ideas. Following the terms used by Gobineau and Chamberlain, we come here and there upon more or less clear conceptions of the need for keeping the “Germanic” blood pure, or (following Lapouge) of keeping the “Aryan” blood pure. In this way the door is always left wide open to the confusion of race and people or of racial and linguistic membership, and a clear definition of aims is impossible. What was (and still is) lacking is a knowledge of the conception of “race”, and a knowledge of the races making up the Germanic peoples (that is, peoples speaking Germanic tongues) and the Indo-European peoples (that is, peoples speaking Indo- European tongues). There was (and still is) lacking a due consideration of the racial idiotype (hereditary formation) of the Nordic man, as the creator of the values which characterize the culture of the Indo-European (“Aryan”) and the Germanic peoples. A racial anthropology of Europe could not be written in Gobineau’s time. Many detailed investigations were still needed.

But more was (and is still) wanting: Gobineau, like his contemporaries, had as yet no knowledge of the importance of selection for the life of peoples. The Nordic race may go under without having been mixed with other races, if it loses to other races in the competition of the birth-rate, if in the Nordic race the marriage rate is smaller, the marrying age higher, and the births fewer. Besides an insight into the “unique importance of the Nordic race” (Lenz) there must be also a due knowledge of the laws of heredity and the phenomena of selection, and this knowledge is just beginning to have its deeper effect on some of the members of various nations.

Maupertius (1744, 1746) and Kant (1775, 1785, 1790) had been the first to point out the importance of selection for living beings. But the influence of the conception of selection only really begins to show itself after the foundations of modern biology were laid by Darwin’s Origin of Species in 1859. The conception of selection was bound to have an effect on the view taken of the destiny of the peoples. Darwin’s cousin, Francis Galton (1822-1911), the “father of eugenics,” was the first to see this. He was the first to show that it is not environment but heredity which is the decisive factor for all living beings, and therefore for man too, and drew the outlines of a theory of eugenics in the knowledge that the improvement of a people is only possible by a sensible increase of the higher hereditary qualities. But it took nearly forty years for Galton’s importance to be rightly understood and for his work to bear fruit.

Galton’s views had as yet no scientific theory of heredity on which to build. This was created in its main outlines by Johann Mendel (1822-84), an Augustinian father in Brünn (in religion he was known as Gregor), whose life-work, after its recovery in 1900, had so deep an effect that research after research was undertaken, and today a wide-embracing science of heredity stands secure.

Through researches such as these Gobineau’s teachings received a deeper meaning, and found fresh support from all these sources, from the sciences of heredity, eugenics, and race: the Nordic movement was born. It had to come into being in those countries where there was still enough Nordic blood running in the peoples to make a Nordic new birth possible. Thus in Germany societies have been founded aiming at the propagation of the Nordic ideal; thus societies of the same kind have been founded in the United States; and such societies would seem sometimes to go beyond these countries.

If the Nordic ideal in Germany has been active longer than in other countries, it would seem, owing to the splitting up of its followers into small groups, and to put a bar on the unwished-for immigration from south and east Europe. Immigration from Asia, and the immigration of undesirables in general, is forbidden. Grant himself has been chosen as vice-president of the Immigration Restriction League. It may be presumed that the Immigration Laws as now passed are only the first step to still more definite laws dealing with race and eugenics. In North America, especially, where there is the opportunity to examine the races and racial mixtures of Europe from the point of view of their civic worth, the importance of the Nordic race could not stay hidden. Leading statesmen have seen the importance of this race, and are proclaiming their knowledge. In North America a significant change is taking place in our own day: Europe as an area of emigration is no longer looked at in the light of its states or peoples, but in the light of its races. How Germany (or the pick of German emigrants) in this regard strikes America, may be seen from the fact that Germany, as a land of emigrants, is the most highly favoured of all European countries.

The peril of denordization (Finis Americae, Grant) has been recognized by many Americans since Grant’s book appeared. Associations have been formed among the Nordic and predominantly Nordic Americans of Anglo-Saxon descent, such as “The Nordic Guard,” and among Americans of German descent (“The Nordic Aryan Federation,” and so on). Some of the Nordic-minded North Americans seem to have joined together in co-operative unions, so as to make themselves gradually economically independent of big capital in non-Nordic hands. It would seem as though the Nordic-minded sections of North America had begun with great forethought and efficiency to take steps for the maintenance and increase of Nordic blood. A better insight, however, is perhaps still needed into the importance of the birth-rate for all such aims.

When it is remembered that the Nordic ideal in Germany had taken root here and there as long ago as the end of last century, we do not get, on the whole, from the Nordic strivings of this country that picture of unity and purpose which is shown by North America. However, we must not overlook the economically very straitened circumstances in which the German followers of the Nordic ideal, who in greatest part belong to the middle classes, find themselves—circumstances which are always piling up hindrances to any forward striving. The hindrances, however, in the path of a Nordic movement lie partly in the German nature itself, in the splitting up into small exclusive groups each with its own “standpoint,” which is found over and over again. This splitting up is the reason why the “societies for the defence of the Nordic race” (Ploetz) in Germany can only be looked on as the beginning of an interest in race questions, and why we must agree with Ploetz when he speaks of these “defensive societies” as being “considerably poorer in membership and influence than those of the Jews”; indeed, we cannot yet speak of any “influence” of the Nordic ideal.

These endeavours along Nordic lines, however, are not to be undervalued as tokens of an awakening attention to race questions. Those among the youth who have been gripped by the Nordic ideal have already done much to spread their views, even under the crushing conditions of today in Germany, and in spite of the lack of money. The beginnings may be humble, but the deep change is full of importance; “Individualism,” so highly prized in the nineteenth century, and still loudly proclaimed by yesterday’s generation, is coming to an end. The stress laid on each man’s individuality, which up till yesterday was proclaimed with the resounding shout of “Be thyself,” has become a matter of doubt, even of contempt, to a newer generation. It set me pondering, when, during the writing of this book, the statement of the aims of a “Young Nordic Association” reached me, in which I find the following sentence: “We wish to keep the thought always before us that, if our race is not to perish, it is a question not only of choosing a Nordic mate, but over and above this, of helping our race through our marriage to a victorious birth-rate.”

Up to the other day such a view of life would not have met with any understanding, and to yesterday’s generation it must still seem beyond comprehension. The present age, indeed, was brought up amidst the ideas of the “natural equality of all men,” and of the distinct individuality of each one of us (“Individualism,” “Cultivation of personality”). When we look back today, we are astonished to see how long the biologically untenable theories of the Age of Enlightenment and of Rousseau (1712-78) could hold the field, and how, even today, they determine the attitude towards life of great masses of men, although men like Fichte and Carlyle had already gone beyond such views. Although really discredited, the ideas of equality and individualism still hold the field, since they satisfy the impulses of an age of advanced degeneration and denordization, or at least hold out hopes of doing so, and yield a good profit to those exploiting this age. If, without giving any heed to the definitions of current political theories, we investigate quite empirically what is the prevailing idea among the Western peoples of the essential nature of a nation, we shall find that by a nation no more is generally understood than the sum of the now living citizens of a given State. We shall find, further, that the purpose of the State is generally held to be no more than the satisfaction of the daily needs of this sum of individuals, or else only of the sum of individuals who are banded together to make up a majority. The greatest possible amount of “happiness” for individuals is to be won by majority decisions.

Racial and eugenic insight brings a different idea of the true nature of a people. A people is then looked upon as a fellowship with a common destiny of the past, the living, and the coming generations—a fellowship with one destiny, rooted in responsibility towards the nation’s past, and looking towards its responsibility to the nation’s future, to the coming generations. The generation living at any time within such a people is seen by the Nordic ideal as a fellowship of aims, which strives for an ever purer presentment of the Nordic nature in this people. It is thus only that the individual takes a directive share in the national life through his active responsibility. But in this fellowship of aims it is the predominantly Nordic men who have the heaviest duties: “O, my brothers, I dedicate and appoint you to a new nobility: ye shall become my shapers and begetters, and sowers of the future” (Nietzsche, Also sprach Zarathustra).

The striving that can be seen among the youth for an “organic” philosophy of life—that is, a philosophy sprung from the people and the native land, bound up with the laws of life, and opposed to all “individualism”—must in the end bind this youth to the life of the homeland and of its people, just as the German felt himself bound in early times, to whom the clan tie was the very core of his life. It could be shown that the old German view of life was so in harmony with the laws of life that it was bound to increase the racial and eugenic qualities of the Germans, and that, with the disappearance of this view of life in the Middle Ages, both the race and the inheritance of health were bound to be endangered. And a Nordic movement will always seek models for its spiritual guidance in the old Germanic world, which was an unsullied expression of the Nordic nature.

In the nations of Germanic speech the Nordic ideal still links always with popular traditions handed down from Germanic forbears whose Nordic appearance and nature is still within the knowledge of many. Unexplained beliefs, unconscious racial insight, are always showing themselves; this is seen in the fact that in Germany a tall, fair, blue-eyed person is felt to be a “true German,” and in the fact that the public adoption offices in Germany are asked by childless couples wishing to adopt children far oftener for fair, blue-eyed, than for dark ones. The Nordic ideal as the conception of an aim has no difficulty in taking root within the peoples of Germanic speech, for in these peoples the attributes of the healthy, capable, and high-minded, and of the handsome man, are more or less consciously still summed up in the Nordic figure. Thus the Nordic ideal becomes an ideal of unity: that which is common to all the divisions of the German people—although they may have strains of other races, and so differ from one another—is the Nordic strain. What is common to northern and to southern England—although the south may show a stronger Mediterranean strain—is the Nordic strain. It is to be particularly noted that in the parts of the German-speaking area which are on the whole predominantly Dinaric, and in Austria, too, the Nordic ideal has taken root, and unions of predominantly Nordic men have been formed.

Thus a hope opens out for some union among the peoples of Germanic speech; what is common to these peoples, although they may show strains of various races, is the Nordic strain. If the Nordic ideal takes root within them, it must necessarily come to be an ideal of harmony and peace. Nothing could be a better foundation and bulwark of peace among the leading peoples than the awakening of the racial consciousness of the peoples of Germanic speech. During the Great War Grant had written that this was essentially a civil war, and had compared this war in its racially destructive effects to the Peloponnesian War between the two leading Hellenic tribes. The Nordic-minded men within the peoples of Germanic speech must strive after such an influence on the governments and public opinion, that a war which has so destroyed the stock of Nordic blood as the Great War has done shall never again be possible, nor a war in the future into which the nations are dragged in the way described by Morhardt, the former president of the French League for the Rights of Man, in his book, Les preuves (Paris, 1925). The Nordic ideal must widen out into the All-Nordic ideal; and in its objects and nature the All-Nordic ideal would necessarily be at the same time the ideal of the sacredness of peace among the peoples of Germanic speech.

In the war of today, and still more in that of tomorrow, there can no longer be any thought of a “prize of victory” which could outweigh the contra-selection necessarily bound up with any war. For any one who has come to see this, it seems very doubtful whether even the most favourable political result of a contest deserves to be called a “victory,” if the fruits of this “victory” fall to those elements of a nation who, as a result of their hereditary qualities, have slipped through the meshes of the modern war-sieve. The real victims in any future war between the Great Powers, whether in the losing or in the “winning” nation, are the hereditary classes standing out by their capacity in war and spirit of sacrifice. It will be one of the tasks of the followers of the Nordic ideal to bring this home to their peoples and governments.

If this prospect of a political influence wielded by the Nordic ideal seems today a very bold forecast, yet the task of bringing about a Nordic revival seems to arise very obviously from the history of the (Indo-European) peoples under Nordic leadership, as the most natural ideal to set against the “decline” which today is also threatening the peoples of Germanic speech. There is no objection against the Nordic ideal which can be given any weight in the face of a situation which Eugen Fischer (in 1910) described as follows for the German people: “Today in Italy, Spain, and Portugal, the Germanic blood, the Nordic race, has already disappeared. Decline, in part insignificance, is the result. France is the next nation that will feel the truth of this; and then it will be our turn, without any doubt whatever, if things go on as they have gone and are going today.” And since this utterance there has been the dreadful contra-selection of the Great War.

This being the situation, the problem is how to put a stop to denordization, and how to find means to bring about a Nordic revival. How are Nordics and those partly Nordic to attain to earlier marriages and larger families?—that is the question from the physical side of life. How is the spirit of responsibility, of efficiency, and of devotion to racial aims to be aroused in a world of selfishness, of degeneration, and of unbounded “individualism”?—that is the question from the spiritual side of life.

Once this question is seen by thoughtful men in the peoples of Germanic speech to be the one vital question for these peoples, then they will have to strive to implant in the predominantly Nordic people of all classes a spirit of racial responsibility, and to summon their whole nation to a community of aims. An age of unlimited racial mixture has left the men of the present day physically and mentally rudderless, and thus powerless for any clear decision. There is no longer any ideal of physical beauty and spiritual strength to make that bracing call on the living energies which fell to the lot of earlier times. If selection within a people cannot be directed towards an ideal, unconsciously or consciously pursued, then its power to raise to a higher level grows weaker and weaker, and it ends by changing its direction, turning its action towards the less creative races, and the inferior hereditary tendencies. Every people has had assigned to it a particular direction of development, its own special path of selective advance. The selective advance in the peoples of Germanic speech can have as its goal only the physical and spiritual picture presented by the Nordic race. In this sense the Nordic race is (to use Kant’s expression) not given as a gift but as a task; and in this sense it was that, in speaking of “the Nordic ideal among the Germans,” we necessarily spoke of the Nordic man as the model for the working of selection in the German people, and showed that no less a task is laid on the Nordic movement than the revival of a whole culture.

The question is not so much whether we men now living are more or less Nordic; but the question put to us is whether we have courage enough to make ready for future generations a world cleansing itself racially and eugenically. When any people of Indo- European speech has been denordicized, the process has always gone on for centuries; the will of Nordic-minded men must boldly span the centuries. Where selection is in question, it is many generations that must be taken into the reckoning, and the Nordic-minded men of the present can only expect one reward in their lifetime for their striving: the consciousness of their courage. Race theory and investigations on heredity call forth and give strength to a New Nobility: the youth, that is, with lofty aims in all ranks which, urged on like Faust, seeks to set its will towards a goal which calls to it from far beyond the individual life.

Since within such a movement profit and gain is not to be looked for, it will always be the movement of a minority. But the spirit of any age has always been formed by minorities only, and so, too, the spirit of that age of the masses in which we live. The Nordic movement in the end seeks to determine the spirit of the age, and more than this spirit, from out of itself. If it did not securely hold this confident hope, there would be no meaning or purpose in any longer thinking the thoughts of Gobineau.

Tags Germany, United States

Axiology Christendom Der Antichrist (book) Deranged altruism Emperor Julian Fair Race’s Darkest Hour (book) Friedrich Nietzsche Indo-European heritage Miscegenation Philosophy of history St Francis Thomas Aquinas William Pierce

Two ways of looking at history

Post author By C .T.
Post date December 10, 2016
12 Comments on Two ways of looking at history

The following is the introduction to the fourth part of the forthcoming 2017 edition of The Fair Race’s Darkest Hour. As in my introductory article to that compilation, “The word racism,” regular visitors to this site will recognize that I have been merging and recycling different pieces that have already been published here.

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Part IV:

Ethno-suicide: Christian ethics

Why were you so ungrateful to our
gods as to desert them for the Jews?
—Julian (addressing the Christians)

FROM THE EDITOR’S DESK:

Two ways of looking at history

Note of September 2017: I have relocated the first paragraphs of this post: here. The 2018 edition of the book will be much shorter than the below one:

The life of Albert Schweitzer (1875-1965) illustrates the phenomenon of deranged altruism, that Kevin MacDonald has called pathological altruism. Schweitzer was a New Testament scholar and a medical missionary in Africa. He received the 1952 Nobel Peace Prize for his philosophy of “Reverence for Life,” expressed in many ways but most famously in founding the Albert Schweitzer Hospital in Africa. We are greatly indebted to Schweitzer and the other Germans who started a secularized research on the New Testament texts since the 18th and 19th centuries. Personally, these Germans were of great help for me in my late twenties during my inner struggle with my father’s Catholicism. But at the same time we should note that the biography of Schweitzer illustrates what is wrong with those who abandon faith in the gospel only to become out-group altruists. Eric, a Swede who used to comment at the blogsite Gates of Vienna, commented in a July 2009 thread:

Our progressivist paradigm is based on Christian ethics. The Left is all about Christian ethics. What the left-wing is doing is not destroying Western civilization, but completing and fulfilling it: what I call “The Finish of the West.” The current order is the last and terminal phase of Western Christian civilization. Western Christian civilization is in fact the worst enemy of what I call European civilization: another reason for wanting the Western Christian civilization to go away. For the very same reason that Christian ethics abhors infanticide, it causes the population explosion in the world.

Christian ethics cannot stand the sight of little brown children dying. They must help them, or they will freak out. According to Christian ethics it is forbidden and unthinkable to think in terms of not saving every little brown child across the planet.

But the consequences of this mindset are catastrophic, not only to us but also to them, as I have already explained. But since people are so programmed according to Christian ethics, what I’m saying does not seem to enter their heads. The thought is too unthinkable to be absorbed. It’s an utter taboo.

This is derived from the deepest moral grammar of Christianity. The population explosion is not caused by liberalism, it is caused by Christianity in its most general form.

I must acknowledge that my axiological approach to Christianity and civilizational suicide originated from studying Eric’s texts carefully. The following is the crux of his views. This POV explains why, once Schweitzer researched honestly the New Testament texts to the point of abandoning his faith, he found himself irrationally compelled to help the downtrodden, like the pickaninnies that he holds in his arms above, to fulfill a form of secularized Christianity:

With Christ as part of the equation, the Christian ethics of the Gospels became balanced. Humans were seen as imperfect and it was Christ who covered for us with his self-sacrifice. In Secular Christianity each person has to be like Jesus himself [emphasis added], doing self-sacrifice, since there’s no other way to realize Christian ethics. On top of that, with the Industrial Revolution and the surplus it created in our societies, we came to the point where all the good deeds of Christian ethics could finally be executed by giving off our surplus to all the poor and weak foreign people around the world: food, Western medicine, and other aid.

We should remember that our progressivist paradigm, which is always going left, is based on Christian ethics. And Christian ethics means the inversion of values [emphasis added]. So it’s the weak that is considered good, while the strong is considered evil.

“Inversion of values” is a Nietzschean concept. The keynote of Schweitzer’s personal philosophy, which he considered to be his greatest contribution to mankind, was the idea of Reverence for Life (Ehrfurcht vor dem Leben). Like millions of “secular Christians” today, Schweitzer inverted healthy Aryan values when he questioned the historicity of the gospel narrative to elaborate an ethical foundation for his new tables. Instead of helping the crown of the evolution in Germany—for instance the nymphs that have inspired my site, The West’s Darkest Hour—, he moved to a savage part of the world to help the cloaca gentium of Africa.

Schweitzer died in 1965 at his beloved African hospital in Lambaréné, Gabon. His grave, on the banks of the Ogooué River, is marked by a cross he made himself. This, in spite of the fact that in his most famous book, The Quest of the Historical Jesus, it is clear that he had ceased to believe in the gospel stories. But the cross was appropriate: internally, Schweitzer never gave up Christian ethics, only Christian dogma. Like millions of liberals today he was a partial apostate from Christianity; his apostasy was not complete. It is my belief that only complete apostasy from Christianity and its secular offshoot will save whites from extinction. And by total I mean what Nietzsche said:

In England one must rehabilitate oneself after every little emancipation from theology by showing in a veritably awe-inspiring manner what a moral fanatic one is. That is the penance they pay there. —We others hold otherwise. When one gives up the Christian faith, one pulls the right to Christian morality out from under one’s feet.

I have quoted the retired blogger Eric above, that Lawrence Auster used to call the “Nietzschean of the North.” Presently I fully agree with Eric that what we are witnessing is nothing else than the historical demise of Christianity. The metaphor that he used explains it all: “When a star dies, in its last phase it expands into a red giant, before it shrinks into a white dwarf. Liberalism is the red giant of Christianity. And just as a red giant is devoid of its core, it expands thousand-fold while losing its substance and is about to die. The world I live in consists of Christians and liberals. It’s their world and I do not belong to them.”

But paradigms do not die: they are replaced. William Pierce for one said that Christianity and a pro-white ethos are mutually exclusive and added:

We need ethics; we need values and standards; we need a world view. And if one wants to call all of these things together a religion, then we need a religion. One might choose instead, however, to call them a philosophy of life. Whatever we call it, it must come from our own race soul; it must be an expression of the innate Aryan nature. And it must be conducive to our mission of racial progress.

The Spaniard Manu Rodríguez, with whom I have exchanged a copious correspondence, has told me that we do not need a new religion in the American sense; only to be aware of our pre-Christian cultures. We must recover such cultures, says Rodríguez, to educate our children according to the varied heritage that these cultures represent. He had in mind the Edda, the Mabinogion; Homer and Virgil—not to mention our tragedians, our poets, our philosophers. We must extract that immensely rich heritage and moral maxims.

We also need… temples!—Rodríguez told me—: enclosures for re-connection as he calls them. This is my Spanish-English translation of what Manu wrote to me: “An ever living fire in these areas will suffice. We need places where we can gather and remember our stories: readings of texts, commentaries, discussion panels and more. Something collective and social; religious and cultural centers where our people may have psychological or spiritual support, or get truthful information about our ancestors, or the incidents of our history. We need dividing the year with special celebrations related to happy or tragic milestones of our past; our own calendars of days of ‘saints’ (our heroes and those most representative). We need to retrieve the Greek, Roman, Celt, German and other names…”

That is, we need what we could not do in Christendom: having our own history because our history was usurped by the Christian clergy. We only have had a Judaic narrative inimical to the Aryan spirit. In one of his blog posts “The sublime Indo-European heritage”, Rodríguez wrote:

For hundreds of years our cultural genius was forced to speak in alien terms for our being. Think of the literature, the music or the architecture we would have had if we had not been dominated by a foreign ideology or culture; if we had remained Persians, Greeks, Germans, Slavs…

In short, for Rodríguez 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” will be, according to my Spanish friend, not experts in theology but in history, anthropology and Indo-European linguistics. The priest of the 14 words must be skilled in the various Indo-European traditions. Such bonding in quasi-religious temples will only be for whites. The rest of the peoples or races are excluded. This won’t be a universal ideology but an ethnic one.

Rodríguez graciously allowed me to translate and publish his epistles and philosophy for the present book. On the other hand, American white nationalists seem to be living in another age. While visiting their blogsites it never ceases to surprise me the enormous quantity of Christians among them. I have already said that Pierce was the best mind that the United States has produced. I would go as far as blaming American Christianity for the fact that Pierce’s association, the National Alliance, disbanded after his death on July 23, 2002.

In sharp contrast to the prevailing paradigm in white nationalism, in a February 1989 bulletin for National Alliance members, Pierce said:

The greatest obstacle to the survival of our race is Christianity. Even with all their malice and cunning, the Jews would pose no real threat to the race were it not for their Christian collaborators. In the U.S. just as in South Africa, the Jews may be pulling a lot of strings behind the scenes, but the troops in the war against the White Race are mainly White Christians filled with religious guilt and obsessed with the need to expiate that guilt by sacrificing their own race on the altar of “equality”.

Let us never forget… that Christianity itself is an alien, hostile, racially destructive creed of Jewish origin, and in the future most of those who have fallen under its spell will continue to be our enemies and the enemies of our race.

Apparently, those Christian sympathizers who inherited the National Alliance censured the above memo, which Pierce wrote twenty-seven years ago. In this section we will see how, more than seventy years ago, Adolf Hitler also showed far more enlightened views about Christianity than American white nationalists today.

David Irving, the famed historian of the Third Reich, wrote:

The Table Talk’s content is more important in my view than Hitler’s Mein Kampf, and possibly even more than his Zweites Buch (1928). It is unadulterated Hitler. He expatiates on virtually every subject under the sun, while his generals and private staff sit patiently and listen, or pretend to listen, to the monologues.

Hitler’s talks were transcribed from 1941 to 1944. His remarks were recorded by Heinrich Heim, Henry Picker and Martin Bormann in shorthand. The book has been translated to English and the Ostara Publications edition should be read to understand the historical Hitler in contrast to the fantastic Hitler of the media. In this section I will include Hitler’s table talks about Christianity; the first one taken from what the Führer said in a night of July of 1941.

I will also include some texts by a commenter who posted under the penname of Jack Frost. I find hilarious that at the white nationalist webzine The Occidental Observer other commenters still believe that the US started unpolluted. Jack Frost rubs salt into their wounds. The fact is that the principal author of the Declaration of Independence and the third President of the United States violated, or allowed among one of the male members of his family to violate, our First Commandment: thou shalt not mix your blood with non-whites, let alone a nigger. Replying to his angry critics, Frost said: “The fact is that the Jefferson Y chromosome entered the Hemings line [a Negro family], and it is still true that it came either from Jefferson himself or one of his male relatives. In the latter case, either he knew his slave was being used sexually, which makes him a pimp, or he didn’t know, which makes him a fool. The Hemings case was not unusual.”

Most American blacks today have higher IQs than African negroes precisely because such happenings among slave owners were not unusual. What infuriates me the most about miscegenation is that the comparatively smart blacks and mulattoes we see on TV have been using their Anglo-Saxon genes to subvert what remains of Anglo-Saxon culture. This was a gift of compassionate Christians who did not castrate the slave negroes while arriving into the shores of the New World.

Young Americans who are starting to question the worldview of the Founding Fathers are realizing that men are not created equal, nor are women equal to men; that these beliefs are religious beliefs, and that society is just as religious as ever it was—I am quoting them—with an official state religion of progressivism: an evil religion. I would go as far as claim that egalitarianism, equality, universalism, the brotherhood of man, the purported inexistence of races and its corollary, non-discrimination as the central value constitute the faith of the worst generation ever since prehistory!

Genuine post-Christians do not propose that the West went wrong forty or fifty years ago, or even two-hundred years ago after the French Revolution; but millennia ago with the debasement of the Aryan gene pool among the Roman citizenship and the eventual destruction of the hard ethos of the classic world. Christianity introduced universalism and the Byzantine Empire, originated by the first Christian Emperor, soon became a mongrel empire. A thousand years later the remaining whites had a choice to revaluate Christian values after the Renaissance, but the Reformation did the exact opposite: it brought the monkey of the Old Testament onto the whites’ backs (cf. Nietzsche’s text in this section). The Enlightenment was dangerously optimistic about human nature and the State, another “good news religion, telling us what we wish to hear, but about this world instead of the next.” Furthermore, the Enlightenment does not actually represent a clean break from our ancestors’ religion.

There are two ways of looking at western history. The accepted view is that Christianity reached its peak in the times of St Francis of Assisi and St Thomas Aquinas in the thirteenth century. This is only true if our glance is purely dogmatic (Aquinas), not axiologic (St Francis). The novel approach is that Christianity did not decay; it mutated like a virus for the white mind. To put it succinctly, the so-called Enlightenment and liberalism are but Secular Christianity. From the axiological viewpoint, Christianity, a red giant star that is about to die, that fateful experiment that started with Constantine, has reached its peak in our twenty-first century. Essays by Revilo Oliver, Manu Rodríguez and Tom Sunic explaining this claim will be included in this section.

This section also reproduces translated excerpts of the general introduction of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). I must note that Deschner, who died when I was editing this book, was a liberal and probably would have disapproved my inclusion of his translated text in the present collection. Hadn’t Britain declared war to Germany in the last century we would have now thorough German studies on the criminal history of Judaism and Christianity not from the pen of liberals like Deschner, but from National Socialists. The point of including an abridgement of Deschner’s introduction to his incredibly erudite, ten-volume work, is that most white nationalist Christians ignore the history of the Church. Finally, I include Nietzsche’s last pages of his book The Antichrist and a post by a well-known commenter in nationalist forums, Franklin Ryckaert, asking if Christianity is redeemable.

The next article reproduces excerpts from the remains of Against the Galileans by Julian the Apostate, Roman Emperor from 361 to 363 C.E. Remains I say, because the Imperial Church did not even respect the writings of one of their emperors if he happened to dismiss Christianity. Julian only reigned twenty months. In 364 his friend Libanius stated that Julian had been assassinated by a Christian.

Tags Adolf Hitler, Christian problem (CP), Transvaluation of all values, United States

Eschatology Manosphere Men Patriarchy Philosophy of history Women

War of the sexes, 15

Update: The following text is rough draft. The series has been substantially revised and abridged, and the section by the YouTube blogger Turd Flinging Monkey is available in a single PDF: here.

______ 卐 ______

“Winter is Coming”

—1st episode of the 1st season
of Game of Thrones

My view about western history has, at its axis, the raciology and histories of the white race from Gobineau to Kemp. Race may be the primary factor, but there are other forces as explained in my approach to psychohistory and now with the blogger’s traditionalism cycle. If, at least partially, the blogger’s philosophy of history is right, the implications are enormous for us racists. In this and the next couple of entries I’ll try to explain some details of the previous post.

The magic of male scarcity

In his video “The magic of male scarcity” the blogger says that after those wars in which most males die, the scarcity of men produces patriarchy, as women can do no hard work nor train for the next war. In this post-war scenario a man may have three or four women at his disposal; he could even get rid of three of them. A mere ten percent of men could control ninety percent of women. A woman’s blows are scratch, while a single punch from one of us knockouts her, the blogger says.

One or two generations after a devastating war the numerical balance between the males and the females is restored. But gynocentrism is not necessarily restored. The blogger repeats what he has said in other videos: gynocentrism is not an instinct but a cultural choice. He speculates that women in the 1950s were under control due to the deaths of the Second World War, though the soft patriarchy of the 50s lasted only a decade. Then came the baby-boomer generation and the second feminist wave. If a Third World War comes “all those feminists will be sucking our dicks just to know the taste of it.”

That’s the magic of male scarcity. Conversely, the blogger adds that a society that is fifty percent of each sex is incredibly gynocentric, as men compete for the women and the latter become choosy to the highest bidder (our species is a mixture of tournament species and pair-bonding species). On the other hand, in a society with few males women have to compete with other women about who among them will be taken under the protecting wings of the brute: their market value has been cheapened by the scarcity of males.

“Feminism itself is a luxury,” says the blogger. “It doesn’t exist in poor countries, for a reason. In each so-called feminist wave it lasts until the next war causes the male population to become scarce. Male scarcity is the key, and it is inevitable” —inevitable in the sense that Winter is coming throughout the West.

Ancient Rome Feminism Kali Yuga Manosphere Men Painting Patriarchy Philosophy of history Women

War of the sexes, 14

Update: The following text is rough draft. The series has been substantially revised and abridged, and the section by the YouTube blogger Turd Flinging Monkey is available in a single PDF: here.

______ 卐 ______

The traditionalism cycle

“The worst form of tyranny the world has ever known is the tyranny of the weak over the strong. It is the only tyranny that lasts.”

—Oscar Wilde

The reason that I initiated this series with excerpts from John Spark’s book on the science of animal sexuality is that it is the basis to understand human sexuality. The blogger seems to agree: “In order to understand society one must understand reproduction and sexual dimorphism.” In both animals and humans patriarchy is a system in which the males have the power, not the females. Power here means which gender controls reproduction and the resources of the species.

We have seen in Sparks’ excerpts something that we may call Tournament mating. In tournament species the male skull is larger; males are bigger and stronger but have shorter life spans than females; males compete for or select the females (hence the word “tournament”) and after mating often abandon the family. On the other hand, in Pair-bonding species the skulls are of the same size and shape as well as the bodies of the two genders; they have about the same life spans and the females selects the male; sometimes the female abandons the family. In both forms of mating, the blogger says, “we are addicted to pussy because that’s how reproduction works. Without that pussy addiction humanity would have died a long time ago.” In his videos this blogger mentions other bloggers of the manosphere, and he often quotes them by their pennames. He devoted five videos to one of his favorite subjects, the first under the title “The traditionalism cycle.”

In this blog I have referred several times to The Course of Empire, the paintings that Thomas Cole painted in 1833-1836. The Course of Empire reflected popular sentiments of the times when many saw pastoralism as the ideal phase of human civilization, fearing that an American empire would lead to gluttony and inevitable decay. Cole’s paintings remind me the stages that the blogger tries to explain in his civilizational cycle. Let me rephrase his exposition and add a little input of my own.

The Savage State

Brutal patriarchy. Very harsh for women. In the most primitive or barbarous stage of human prehistory, little reds riding hoods are just the property of the wolves. They can be raped or even killed at the discretion of the lycanthrope in question. There is low child survival and early sexual maturity. Both males and resources are scarce and reproduction is prioritized. Endless tribal wars to obtain young females and resources. The male-female relationship is a master-slave one. Polygamy reigns and the way that males get access to the rather cute bodies of their little reds is through tournament mating (see my excerpts of Sparks’ first chapter).

The Arcadian or Pastoral State

Humane patriarchy. This is the point when civilization began thousands of years ago. Men stop killing each other in tribal wars and women have already some rights. Survival is prioritized and there is more male stability. Polygamy starts to be abandoned (cf. my excerpts of Starks’ last chapter). Soft patriarchy also marks the beginning of monogamy and a pair-bonding society. The master-slave relationship is replaced for an adult-child one, where men are the adults and treat women as grown-up children. In this society civilization starts to thrive. The economy of the tribe grows and the population develops patterns to work around the environment. There is still high fertility rate but late sexual maturity. Resource stability increases. Although the laws explicitly favor men over women, an embryonic form of feminism begins. Today’s feminists claim that they were oppressed during the humane or soft patriarchy. “They really weren’t,” says the blogger. “It was a very balanced society if you think about it.”

The Consummation of Empire

Feminism. High child survival. Low fertility rate and late sexual maturity. Resource stability increases but the welfare state starts to replace the male provider. Women are exempted from their former responsibilities—marriage, motherhood, submissiveness—but men are still obliged to provide resources even after their wives have applied for divorces. Women obtain authority that traditionally was a privilege for men but liberated women cannot be drafted—again, they enjoy authority without responsibilities while men are expected to have exactly the same responsibilities they had in the patriarchal society. The laws favor women and more laws are being issued at the expense of men. The welfare state cannot be reformed because of universal suffrage, and women consist of 51-52 percent of the population. “Once women can vote the slow death begins and cannot be stopped democratically.”

Destruction

Feminism run amok. Harsh for men. The women have now completely betrayed us by claiming that they don’t need us anymore. Since egalitarianism cannot be enforced by laws in a dimorphic species like humans, it devolves into open misandry: an anti-male society, or more specifically an anti-white males society. Right now we are in this terminal stage. All those horror stories of the divorce courts we hear in the men’s rights movement describe this late stage. We can see it in Japan too, even though the Japanese don’t suffer a Jewish problem. If Third Reich Germany was destined to become an Empire of the Yang, what we might be calling the Empire of the yin reigns today throughout the West. According to the blogger this is our paradox: “The more peaceful or successful a society becomes the closer it becomes to collapse.” There are no matriarchal civilizations in recorded human history because it is men who carry civilization over our own shoulders.

Desolation

Economic collapse. Marriage is abandoned. The welfare state becomes overburdened and finally crashes. The demographic winter of whites ends in societal collapse. Once civilization collapses “the whole system resets back to traditionalism.” According to the blogger the best way to keep women at bay is through poverty. More specifically, in order to reestablish patriarchy three factors must come together: a hostile environment, male scarcity and resource scarcity. The blogger believes that there cannot be a return to patriarchy without the three factors because, to use his crude words, women would still use their pussies to obtain what they want. In a non-collapsed milieu they won’t submit yet but trade sex for food and protection. But we represent survival for the weak sex. Once these factors come together women will beg us to protect them as in times of yore. If there are no men around women, the latter start dying like flies.

* * *

As I said, the blogger devoted five videos to explain the cycle that I am paraphrasing here, injecting bits of pro-white concerns absent in his YouTube channel.

In one of his videos he used the paradigm of Ancient Rome, when the father was the judge, jury and executioner of the family (pater familias). Roman history does not even register how many apprentices of feminists were executed by their husbands or fathers, as women are still executed today by husbands and fathers in the Muslim world. In our culture, decadence started after the Second Punic War, when a vital law was abolished. Lex Oppia restricted not only a woman’s wealth (it forbade any woman to possess more than half an ounce of gold) but also her display of wealth. Unsuccessfully, Cato the Elder opposed the abrogation of that law and Roman feminists harvested other triumphs, even in the Senate, and the trend smoothly continued up to the Christian era. By the time of the Byzantine Empire even mudblood women could inherit property.

The Roman Empire disintegrated but the Middle Ages rectified Rome’s mistake throughout Europe by getting back to patriarchy. After the Enlightenment the cycle that Cato opposed started again, with women “reclaiming their rights” and writing pamphlets. The eighteenth century influenced the nineteenth century, especially in England. In the United States the turning point occurred when women obtained the right to vote in 1920, although the women’s movement had started in 1848. The welfare state initiated in 1935 with Social Security and was expanded in 1965 to include Medicare. “No fault divorce” was another escalation of feminism, in addition to the 1967 initiative for affirmative action for women. From the 1990s feminism transformed itself into runaway feminism. In 2010 the welfare state was expanded again to include Obamacare. The beneficiaries of this state are women, especially single mothers, not men. Marginalizing the engine of society will end in economic collapse, something that I believe will happen under the watch of the next US president, whether Clinton or Trump.

For the blogger, the most important question is exactly when we handed power over these creatures of long hair and short ideas. “We dropped the ball when we ceded authority to women.” He illustrates the cycle in an elaborate diagram:

Tags Degeneracy, United States

Michael O'Meara Philosophy of history

United States

“In many ways, America is simply a bad European idea.”

—Michael O’Meara

Tags United States

Ancient Greece Ancient Rome Christendom Communism Egalitarianism Emperor Julian Final solution Jesus Miscegenation Philosophy of history St Paul Table talks (commercial translation)

Uncle Adolf’s table talk, 37

Post author By C .T.
Post date September 20, 2015
3 Comments on Uncle Adolf’s table talk, 37

21st October 1941, midday

Prophetic sense of Julian the Apostate—The Aryan origin of Jesus—Distortion of Christ’s ideas—The Road to Damascus—Roman tolerance—Materialism and the Jewish religion—Christian problem—The mobilisation of the slaves—St. Paul and Karl Marx—Final solution.

When one thinks of the opinions held concerning Christianity by our best minds a hundred, two hundred years ago, one is ashamed to realise how little we have since evolved. I didn’t know that Julian the Apostate had passed judgment with such clear-sightedness on Christianity and Christians. You should read what he says on the subject.

Originally, Christianity was merely an incarnation of Bohshevism the destroyer. Nevertheless, the Galilean, who later was called the Christ, intended something quite different. He must be regarded as a popular leader who took up His position against Jewry. Galilee was a colony where the Romans had probably installed Gallic legionaries, and it’s certain that Jesus was not a Jew. The Jews, by the way, regarded him as the son of a whore—of a whore and a Roman soldier.

The decisive falsification of Jesus’s doctrine was the work of St. Paul. He gave himself to this work with subtlety and for purposes of personal exploitation. For the Galilean’s object was to liberate his country from Jewish oppression. He set himself against Jewish capitalism, and that’s why the Jews liquidated him.

Paul of Tarsus (his name was Saul, before the road to Damascus) was one of those who persecuted Jesus most savagely. When he learnt that Jesus’s supporters let their throats be cut for His ideas, he realised that, by making intelligent use of the Galilean’s teaching, it would be possible to overthrow this Roman State which the Jews hated. It’s in this context that we must understand the famous “illumination”. Think of it, the Romans were daring to confiscate the most sacred thing the Jews possessed, the gold piled up in their temples! At that time, as now, money was their god.

On the road to Damascus, St. Paul discovered that he could succeed in ruining the Roman State by causing the principle to triumph of the equality of all men before a single God—and by putting beyond the reach of the laws his private notions, which he alleged to be divinely inspired. If, into the bargain, one succeeded in imposing one man as the representative on earth of the only God, that man would possess boundless power.

The ancient world had its gods and served them. But the priests interposed between the gods and men were servants of the State, for the gods protected the City. In short, they were the emanation of a power that the people had created. For that society, the idea of an only god was unthinkable. In this sphere, the Romans were tolerance itself. The idea of a universal god could seem to them only a mild form of madness—for, if three peoples fight one another, each invoking the same god, this means that, at any rate, two of them are praying in vain.

Nobody was more tolerant than the Romans. Every man could pray to the god of his choice, and a place was even reserved in the temples for the unknown god. Moreover, every man prayed as he chose, and had the right to proclaim his preferences.

St. Paul knew how to exploit this state of affairs in order to conduct his struggle against the Roman State. Nothing has changed; the method has remained sound. Under cover of a pretended religious instruction, the priests continue to incite the faithful against the State.

The religious ideas of the Romans are common to all Aryan peoples. The Jew, on the other hand, worshipped and continues to worship, then and now, nothing but the golden calf. The Jewish religion is devoid of all metaphysics and has no foundation but the most repulsive materialism. That’s proved even in the concrete representation they have of the Beyond—which for them is identified with Abraham’s bosom.

It’s since St. Paul’s time that the Jews have manifested themselves as a religious community, for until then they were only a racial community. St. Paul was the first man to take account of the possible advantages of using a religion as a means of propaganda. If the Jew has succeeded in destroying the Roman Empire, that’s because St. Paul transformed a local movement of Aryan opposition to Jewry into a supra-temporal religion, which postulates the equality of all men amongst themselves, and their obedience to an only god. This is what caused the death of the Roman Empire.

Raphael’s studio on Saul predicating in Athens

It’s striking to observe that Christian ideas, despite all St. Paul’s efforts, had no success in Athens. The philosophy of the Greeks was so much superior to this poverty-stricken rubbish that the Athenians burst out laughing when they listened to the apostle’s teaching. But in Rome St. Paul found the ground prepared for him. His egalitarian theories had what was needed to win over a mass composed of innumerable uprooted people.

Nevertheless, the Roman slave was not at all what the expression encourages us to imagine to-day. In actual fact, the people concerned were prisoners of war (as we understand the term nowadays), of whom many had been freed and had the possibility of becoming citizens—and it was St. Paul who introduced this degrading overtone into the modern idea of Roman slaves.

Think of the numerous Germanic people whom Rome welcomed. Arminius himself, the first architect of our liberty, wasn’t he a Roman knight, and his brother a dignitary of the State? By reason of these contacts, renewed throughout the centuries, the population of Rome had ended by acquiring a great esteem for the Germanic peoples. It’s clear that there was a preference in Rome for fair-haired women, to such a point that many Roman women dyed their hair. Thus Germanic blood constantly regenerated Roman society.

The Jew, on the other hand, was despised in Rome. Whilst Roman society proved hostile to the new doctrine, Christianity in its pure state stirred the population to revolt. Rome was Bolshevised, and Bolshevism produced exactly the same results in Rome as later in Russia.

It was only later, under the influence of the Germanic spirit, that Christianity gradually lost its openly Bolshevistic character. It became, to a certain degree, tolerable. To-day, when Christianity is tottering, the Jew restores to pride of place Christianity in its Bolshevistic form.

The Jew believed he could renew the experiment. To-day as once before, the object is to destroy nations by vitiating their racial integrity. It’s not by chance that the Jews, in Russia, have systematically deported hundreds of thousands of men, delivering the women, whom the men were compelled to leave behind, to males imported from other regions. They practised on a vast scale the mixture of races.

In the old days, as now—destruction of art and civilisation. The Bolsheviks of their day, what didn’t they destroy in Rome, in Greece and elsewhere? They’ve behaved in the same way amongst us and in Russia.

One must compare the art and civilisation of the Romans—their temples, their houses—with the art and civilisation represented at the same period by the abject rabble of the catacombs.

In the old days, the destruction of the libraries. Isn’t that what happened in Russia? The result: a frightful levelling-down.

Didn’t the world see, carried on right into the Middle Ages, the same old system of martyrs, tortures, faggots? Of old, it was in the name of Christianity. To-day, it’s in the name of Bolshevism. Yesterday, the instigator was Saul: the instigator to-day, Mardochai. Saul has changed into St. Paul, and Mardochai into Karl Marx.

By exterminating this pest, we shall do humanity a service of which our soldiers can have no idea.

Tags Adolf Hitler, Christian problem (CP), Jewish problem (JP), Russia

American civil war Degenerate art Kali Yuga Philosophy of history

On America

Below, a comment by Trainspotter about a January 2012 article at The Occidental Observer by Matt Parrott. Why this webzine has been deleting all threaded comments of old articles is inexplicable. The cited text is a gem I rescued:

Excellent essay by Matt.

A particular point made, which I had never thought of before, was the change in Mexican self-perception from the heirs of the great Spanish martial tradition to, well, just being Mexicans. What a let down, and the picture [see it: here] was worth a thousand words!

It is of course debatable as to whether Matt is correct about a future of soft crashes as opposed to a more defined, paradigm shifting moment. My money is on both. Yes, we have examples like Brazil in front of us, but we also have the Soviet Union.

Yet our present system is so complex and unnatural, not to mention vulnerable to systemic shock and disruption, that The Long Emergency (Kunstler’s term) could easily reach a point where things play out rapidly. In other words, where the whimper rapidly becomes a bang. To quote our esteemed former President Bush, “This sucker could go.”

And it will.

The system bleeds legitimacy by the day, and it is hard to see how it can get it back in a meaningful way. It won’t reform itself for the simple reason that it can’t. As the system weakens and decays through inevitable soft crashes, it will become ever more vulnerable to a paradigm shifting crisis that changes everything. Now, whether that change will work out in our favor is another question, but at least there will be opportunity.

In any event, again, the above is debatable.

What I hope will move beyond debate, and the sooner the better, is Matt’s conclusion about where to go from here. We are not going to recover the entire United States, as the United States. It’s simply too late, and like it or not, it’s no longer our country at a fundamental level. In truth, it hasn’t been for a long time, though it has only become materially apparent fairly recently.

This is a vital paradigm shift that we must go through, and if we can make the necessary psychological break in time, it would go a long way toward distinguishing ourselves from the trajectory of ancient India or Brazil.

Just as an aside, go through a quick mental exercise: imagine that, against all odds, we did recover the entire United States. Not just the territory, but the United States as a package. Put aside the fact that there are well over 100 million non-whites here now.

How much of its history and culture would we have to disown? How much of its music would we have to repudiate? Its films? Its philosophy? Its wars?

It’s rather sobering to think about. Again, this isn’t our country anymore, and hasn’t been for a long time. All one has to do is turn on the TV or walk outside the front door for this to become readily apparent.

As Whites, we are an ancient people. As Americans, we are not. America was a vehicle created, fairly recently in historical terms, to meet the needs of our people and its posterity. Unfortunately that vehicle failed, and we were slaughtering one another, at least in part over black slaves, within a couple of generations of the founding. Then there was Reconstruction. That was bad enough. Moving forward, the record of that vehicle in the twentieth century was nothing short of disastrous for our people, both at home and abroad. In the twenty first century, these long term trends are only accelerating. All told, the vehicle known as America has allowed many whites to become materially well off, but it has been an utter disaster for the long term survival and prosperity of our people.

We were Whites before hopping into this vehicle, and we’ll still be Whites when we hop out. The wonderful things that many older readers may remember, such as close knit neighborhoods and high trust, are more a product of our racial characteristics than anything uniquely “American.” We will have those things under a new flag as well. I have a bit of a recollection of that from my childhood in the seventies. It was fading, but it was still there. Perhaps ironically, only with something new can we have that again.

This is not to say that we can’t take our heroes and icons from American history as appropriate, as that is the story of our people too. But let’s face it, many of the greatest heroes in our history on this continent were men who decided that they didn’t want to be Americans any longer, such as Robert E. Lee and Stonewall Jackson. I’ve heard that when the Confederacy was first established, there was an outcry not to replace the American flag. There is a deep and natural reluctance to make that break. But they got over it, and created flags of their own that speak to many of us even to this day. We’ll have to do the same.

We can take with us what is truly “ours,” while accepting that the vehicle known as America simply no longer belongs to us. In fact, living in that vehicle has become intolerable to us. Orwell wrote something to the effect of a boot pressing on a human neck, forever. We get the same boot, but just to pour salt in our wounds, imagine being forced to watch a black male and white female making out… forever. That’s pretty much what riding in this car called American has come to mean. Oppression combined with low rent degradation… forever.

So let it go. Perhaps one day in the distant future whites will control the entire geographical area of what is today the U.S., but if so it will be in a different political form, and under a different banner. A very different banner.

We need something that is based explicitly upon the protection and perpetuation of our own people, not just abstractions about liberty and equality, or making a buck. That’s not to say that what we come up with won’t offer liberty or the opportunity to make a good living. It can and it should. But if that’s all there is to it, then we’ll end up back in the cesspool again.

Bottom line: we need an ethnostate, a land of our own. A White Republic.

Tags Degeneracy, Mexico, United States

Americanism Communism Emigration / immigration Eschatology Indo-European heritage Islamization of Europe Kali Yuga Michael O'Meara Old Testament Philosophy of history Protestantism

Europe’s awakening

by Michael O’Meara

Excerpted from his book-review “The Shock of History”
originally published in 2011 at the old Alternative Right:

Dominique Venner’s thesis is that: Europeans, after having been militarily, politically, and morally crushed by events largely of their own making, have been lost in sleep (“in dormition”) for the last half-century and are now—however slowly—beginning to experience a “shock of history” that promises to wake them, as they are forced to defend an identity of which they had previously been almost unconscious.

Like cascading catastrophes (the accelerating decomposition of America’s world empire, Europe’s Islamic colonization, the chaos-creating nihilism of global capitalism, etc.), the shock of history today is becoming more violent and destructive, making it harder for Europeans to stay lulled in the deep, oblivious sleep that follows a grievous wound to the soul itself—the deep curative sleep prescribed by their horrendous civil wars (1914-1918 and 1939-1945), by the ensuing impositions of the Soviet / American occupation and of the occupation’s collaborationist regimes, and, finally, today, by a demographic tsunami promising to sweep away their kind.

The Sleep

The Second European Civil War of 1939-1945, however it is interpreted, resulted in a cataclysmic defeat not just for Hitler’s Germany, but for Europe, much of which, quite literally, was reduced to mounds of smoldering rumble. Then, at Yalta, adding insult to injury, the two extra-European super-powers partitioned the Continent, deprived her states of sovereignty, and proceeded to Americanize or Sovietize the “systems” organizing and managing the new postwar European order.

As Europe’s lands and institutions were assumed by alien interests, her ancient roots severed, and her destiny forgotten, Europeans fell into dormition, losing consciousness of who they were as a people and a civilization—believing, as they were encouraged, that they were simply one people among the world’s many peoples—nothing special—except in their evil.

Worse, for their unpardonable sins—for what Europeans did to Jews in the war, to Blacks in the slave trade, to non-White peoples in general over the course of the last 500 years—for all the terrible sins Europeans have committed, they are henceforth denied the “right” to be a “people.” In the Messianic spirit of Communism and Americanism, the Orwellian occupiers and collaborators have since refused them a common origin (roots), a shared history, a tradition, a destiny. This reduces them to a faceless economic-administrative collectivity, which is expected, in the end, to negate the organic basis of its own existence.

The postwar assault on European identity entailed, however, more than a zombifying campaign of guilt-inducement—though this campaign was massive in scale. Europe after Jahre Null was re-organized according to extra-European models and then overwhelmed with imported forms of mass consumerism and entertainment. At the same time and with perhaps greater severity, she was subject to an unprecedented “brain-washing” (in schools, media, the so-called arts, public institutions, and private corporations)—as all Europe’s family of nations, not just the defeated Germans, were collectively made to bear a crushing guilt—under the pretext of the Shoah or the legacy of colonialism / imperialism / slavery—their sins requiring the most extreme penance. Thus tainted, her memory and identity are now verboten…

In one sense, Venner’s Europe is the opposite of the America that has distorted Europe’s fate for the last half-century. But he is no knee-jerk anti-American (though the French, in my view, have good cause to be anti-US). He’s also written several books on the US War of Secession, in which much of America’s Cavalier heritage is admired. Knowing something of the opposed tendencies shaping American “national” life, he’s well aware of the moral abyss separating, say, Jesse James from Jay Gould—and what makes one an exemplar of the European spirit and the other its opposite.

Modeled on the Old Testament, not the Old World, Venner claims America’s New World (both as a prolongation and rejection of Europe) was born of New England Calvinism and secularized in John O’Sullivan’s “Manifest Destiny.”

Emboldened by the vast, virgin land of their wilderness enterprise and the absence of traditional authority, America’s Seventeenth-century Anglo-Puritan settlers set out, in the spirit of their radical-democratic Low Church crusade, to disown the colony’s Anglo-European parents—which meant disowning the idea (old as Herodotus) that Europe is “the home of liberty and true government.”

Believing herself God’s favorite, this New Zion aspired—as a Promised Land of liberty, equality, fraternity—to jettison Europe’s aesthetic and aristocratic standards for the sake of its religiously-inspired materialism. Hence, the bustling, wealth-accumulating, tradition-opposing character of the American project, which offends every former conception of the Cosmos.

New England, to be sure, is not the whole of America, for the South, among another sections, has a quite different narrative, but it was the Yankee version of the “American epic” that became dominant, and it is thus the Yankee version that everywhere wars on Americans of European descent.

Citing Huntington’s Who Are We?, Venner says US elites (“cosmocrats,” he calls them) pursue a transnational / universalist vision (privileging global markets and human rights) that opposes every “nativist” sense of nation and culture—a transnational / universalist vision the cosmocrats hope to impose on the whole world. For like Russian Bolsheviks and “the Bolsheviks of the Seventeenth century,” these money-worshipping liberal elites hate the Old World and seek a new man, Homo oeconomicus—unencumbered by roots, nature, or culture—and motivated solely by a quantitative sense of purpose.

As a union whose “connections” are horizontal, contractual, self-serving, and self-centered, America’s cosmocratic system comes, as such, to oppose all resistant forms of historic or organic identity—for the sake of a totalitarian agenda intent on running roughshod over everything that might obstruct the scorch-earth economic logic of its Protestant Ethic and Capitalist Spirit. In this sense, Europe’s resurgence implies America’s demise.

The Shock

What will awaken Europeans from their sleep? Venner says it will be the shock of history—the shock evoking the tradition that made them (and makes them) who they are.

Such shocks have long shaped their history. Think of the Greeks in their Persian Wars; of Charles Martel’s outnumbered knights against the Caliphate’s vanguard; or of the Christian forces under Starhemberg and Sobieski before the gates of Vienna. Whenever Europe approaches Hölderlin’s “midnight of the world,” such shocks, it seems, serve historically to mobilize the redeeming memory and will to power inscribed in her tradition.

More than a half-century after the trauma of 1945—and the ensuing Americanization, financialization, and third-worldization of continental life—Europeans are once again experiencing another great life-changing, history-altering shock promising to shake them from their dormition.

The present economic crisis and its attending catastrophes combined with the unrelenting, disconcerting Islamization of European life (integral to US strategic interests) are—together—forcing Europeans to re-evaluate a system that destroys the national economy, eliminates borders, ravages the culture, makes community impossible, and programs their extinction as a people. The illusions of prosperity and progress, along with the system’s fun, sex, and money (justifying the prevailing de-Europeanization) are becoming increasingly difficult to entertain. Glimmers of a changing consciousness have, indeed, already been glimpsed on the horizon.

The various nationalist-populist parties stirring everywhere—parties which are preparing the counter-hegemony that one day will replace Europe’s present American-centric leadership—represent one conspicuous sign of this awakening. A mounting number of identitarian, Christian, secular, and political forces resisting Islam’s, America’s, and the EU’s totalitarian impositions at the local level are another sign.

Europeans, as a consequence, are increasingly posing the question: “Who are we?,” as they become conscious—especially in the face of the dietary, vestimentary, familial, sexual, religious, and other differences separating them from Muslims—of what is distinct to their civilization and their people, and why such distinctions are worth defending. Historical revivals, Venner notes, are slow in the making, but once awakened there is usually no going back. This is the point, Venner believes, that Europe is approaching today.

The Unexpected

History is the realm of the unexpected. Venner does not subscribe to notions of historical determinism or necessity. In contrast to Marxists and economic determinists, anti-Semites and Spenglerians, he believes there are no monocausal explanations in history, and unlike liberals such as Fukuyama, he believes there’s no escape from (no “end” to) history.

The future of history is always unknown. Who would have thought in 1980 that Soviet Russia, which seemed to be overtaking the United States in the 70s, would collapse within a decade? Historical fatalities are the fatalities of men’s minds, not those of history.

History, moreover, is the confluence of the given, the circumstantial, and the willful. This makes it always open and hence potentially always a realm of the unexpected. And the unexpected (that instance when great possibilities are momentarily posed) is mastered, Venner counsels, only in terms of who we are, which means in terms of the tradition and identity defining our project and informing our encounter with the world.

Hence, the significance now of husbanding our roots, our memory, our tradition, for from them will come our will to power and any possibility of transcendence. It’s not for nothing, Dominique Venner concludes, that we are the sons and daughters of Homer, Ulysses, and Penelope.

Tags Degeneracy, Europe, Germany, United States

Architecture Heinrich Himmler Philosophy of history Real men Table talks (commercial translation) Third Reich

Uncle Adolf’s table talk, 83

Post author By C .T.
Post date September 4, 2015

4th February 1942, evening

SPECIAL GUEST: HIMMLER

Improving living conditions—For the Reich no sacrifice is too great.

We’ll transform the spaces of the East into a country in which human beings will be able to live. We must not forget that over there are found iron, coal, grain and timber. We’ll build there welcoming farms, handsome roads. And those of our people who thrust as far as that will end by loving their country and loving its landscapes—as the Germans on the Volga used to do.

You’ll understand, Himmler, that if I want to establish a genuine civilisation to the North and East, I’ll have to make use of men from the South. If I were to take official architects of the Prussian Government to beautify Berlin, for example, I’d do better to abandon the project!

In our ambition to play a rôle on the world level, we must constantly consult Imperial history. All the rest is so new, so uncertain, so imperfect. But Imperial history is the greatest epic that’s been known since the Roman Empire. What boldness! What grandeur! These giants thought no more of crossing the Alps than crossing a street.

The misfortune is that none of our great writers took his subjects from German Imperial history. Our Schiller found nothing better to do than to glorify a Swiss cross-bowman! The English, for their part, had a Shakespeare—but the history of his country has supplied Shakespeare, as far as heroes are concerned, only with imbeciles and madmen.

Immense vistas open up to the German cinema. It will find in the history of the Empire—five centuries of world domination—themes big enough for it.

When I meet the heads of other Germanic peoples, I’m particularly well placed—by reason of my origin—to discuss with them. I can remind them, in fact, that my country was for five centuries a mighty empire, with a capital like Vienna, and that nevertheless I did not hesitate to sacrifice my country to the idea of the Reich.

I’ve always been convinced of the necessity of welcoming into the Party only truly sturdy fellows, without taking heed of numbers, and excluding the lukewarm. In the same way as regards the new Reich, wherever there are wholesome Germanic elements in the world, we shall try to recover them. And this Reich will be so sturdy that nobody will ever be able to attempt anything against it.

Tags Adolf Hitler, Russia

Bible Buddhism Catholic Church Christendom Conservatism Egalitarianism Fair Race’s Darkest Hour (book) Liberalism Miscegenation Philosophy of history Protestantism Revilo Oliver Universalism

Three texts

Or:

Whites’ irresistible
death-wish

by Revilo Oliver

If you search the annals of mankind for a parallel to the strict materialism and concomitant atheism that is the premise of a very large part of the dominant thought of our time and simply taken for granted by many of our best minds, you will find the closest parallel in the philosophy called Lokayata, of which traces remain in the next-to-oldest parts of the Mahabharata, in the Arthasastra, and in a few other ancient works in Sanskrit. It is quite clear that this virtually scientific materialism flourished while the Aryan conquerors of India were in the plenitude of their power, and vanished as completely as though it had never been when the natives of that sub-continent succeeded, by such devices as miscegenation, military imitation, and exploitation of rivalries, in breaking the Aryan power and racial consciousness.

Late in the sixth century B.C. a young Aryan prince named Siddhartha, doubtless influenced by the Lokayata prevalent in intellectual circles, evolved an atheistic pessimism that differed from a strict materialism only in the assumption that an individual’s will-to-live (as distinct from his mind and personality) could survive his death. This palingenesis of the will (which must be sharply distinguished from the reincarnation of a soul) strikingly resembled the basis of the modern philosophy of Schopenhauer, and Siddhartha, yielding to our racial instinct to deduce and formulate universal laws, presented it as true for all men. His doctrine therefore appealed to sentimental Aryans who were concerned for “all mankind” and had an itch to “do good” for the lower races by pretending that those races were their equals.

They accordingly preached the philosophy of Siddhartha and gradually transformed that bleak pessimism into a religion complete with gods, saviors, and innumerable angels and demons, and they called Siddhartha “the Enlightener of Mankind” (Buddha). As an odd mixture of philosophy and religion, Buddhism became the Established Religion of India, consummated the mongrelization of the Aryans and their submergence in the prolific native races, and then, its work of subversion accomplished, it disappeared from India and survived only as a grossly superstitious religion in Tibet, China, Japan, and adjacent Mongolian territories, and, with many doctrinal differences, in Ceylon and Southeast Asia, where it appears to have become as decadent as Christianity among us.

Book on the Jewish problem

It may also be significant that the Christians have always used the normal Jewish techniques of fraud and forgery, most obviously when they concocted gospels that purport to have been written by eyewitnesses of miraculous and impossible events. The evidence does not permit us to affirm that Christianity was cunningly invented by the Jews as a means of paralysing the healthy instincts of other races, but we can affirm that if the Jews did set out to devise a mental poison that would eventually be lethal to our race, they could have concocted no drug that was more efficacious in the circumstances.

I emphatically call your attention to the obvious fact that the primitive Christian doctrine is a specific demand for the suicide of our race, which survived from the end of the Roman Empire to the present only because our ancestors, of fresh barbarian stock, simply ignored in practice a large part of the pernicious doctrine, especially in northern Europe under essentially aristocratic regimes. Until the disintegration of Protestantism made it possible for any ambitious tailor, clever confidence man, or disgruntled housewife to have “revelations” and pitch the woo at lower classes to make themselves important or fleece the suckers, the professional holy men either contented themselves with telling our people they were “sinful” or used the common devices of theologians to conceal the import of the holy book. (Even so, however, the Catholic dervishes are obviously responsible for the eventual dominance of mestizos in “Latin” America, and many similar misfortunes.)

For the deplorable acceptance of Christianity by the ignorant barbarians of our race, I have tried to account in my book, Christianity and the Survival of the West. I would now change nothing in that discussion except to make it more emphatic, for in the years since I wrote it, I have come to the conclusion that, with only numerically insignificant exceptions, the Christians are useless in any effort to preserve our race, and that our domestic enemies are, from their standpoint, well advised to subsidize, as they are now doing, the ranting of evangelical shamans and the revival of menticidal superstitions by every means, including the hiring of technicians who can pose as “scientists” and “prove,” by subtle or impudent tricks, the “truth” of the flimsiest hoaxes and the most preposterous notions. The development of Christianity in all the sects of the Western world during the past two centuries has been the progressive elimination from all of them of the elements of our natively Aryan morality that were superimposed on the doctrine before and during the Middle Ages to make it acceptable to our race and so a religion that could not be exported as a whole to other races. With the progressive weakening of our racial instincts, all the cults have been restored to conformity with the “primitive” Christianity of the holy book, i.e., to the undiluted poison of the Jewish originals. I should, perhaps, have made it more explicit in my little book that the effective power of the alien cult is by no means confined to sects that affirm a belief in supernatural beings. As I have stressed in other writings, when the Christian myths became unbelievable, they left in the minds of even intelligent and educated men a residue, the detritus of the rejected mythology, in the form of superstitions about “all mankind,” “human rights,” and similar figments of the imagination that had gained currency only on the assumption that they had been decreed by an omnipotent deity, so that in practical terms we must regard as basically Christian and religious such irrational cults as Communism and the tangle of fancies that is called “Liberalism” and is the most widely accepted faith among our people today. I am a little encouraged that today some of the more intelligent “Liberals” are at last perceiving that their supposedly rational creed is simply based on the Christian myths they have consciously rejected. I note, for example, that Mary Kenny, who describes herself as “a former radical” (The Sunday Telegraph, 27 January 1980, pp. 8-9), has come to the realization that “so many of the [Liberals’] political ideas… are religious at root. The search for equality in the secular sense is a replacement of the Judaeo-Christian idea that God loves every individual equally… The feelings of guilt or, indeed, pity, which once went into the religious drive, are being transferred to secular ideas to the ultimate destruction of our civilisation.”

So far as there is hope for us, it lies, I think, in this belated tendency to take account of biological realities.

The Doom on Nations. In the foregoing pages I have tried only to suggest what seem to me to be the most important phenomena that must be taken into account in forming an objective estimate of the Jews and in considering dispassionately the present plight of our race and the doom that seems to hang over our children and over ourselves, unless we are individuals who have already come prope ad ipsos exactae aetatis terminos.

I do not know what, if anything, can be done to preserve a species that some judicious observers believe to be driven by a largely subconscious, but irresistible, death-wish. In 1914, although we had the Jews on our backs, we were indubitably the dominant race on earth; we are now a despised and degraded species of anthropoids on whom all other species, including the very lowest and most brutish, joyously feed. When I see that our people are either too doltish to perceive their degradation or too craven to care, I am close to despair. Even a few decades ago, I should not have believed it possible that here in the United States Aryans would willingly see their children hauled to “schools” to be defiled by enforced association with savages and to be robbed, beaten, raped, and mutilated by the animals… Are creatures that accept such degradation capable of survival or even fit to live? Is it only that they have been enslaved by foul superstitions, or have their brains been so clotted by centuries of systematic poisoning that they have been rendered permanently and irremediably imbecile?

When the Jews invade a nation, their first concern is, as prudence demands, to acquire control over the minds of their victims. In the middle of the Nineteenth Century, Lord Harrington told Parliament that the Jews already controlled “a large portion” of the British press, and, of course, in other Aryan countries they had been equally or more successful. Less than a century later, their control over all the means of communication within every Aryan nation had become virtually absolute, although a few small journals are still permitted to publish some articles that the occupying power has not approved. In this connection, it is well to remember the dictum of Dzhugashvili (alias Stalin) that a periodical with a circulation of 10,000 or less was not worth capturing or suppressing. It is also true that the Jews need to have a little open opposition to maintain the fiction that they are “persecuted,” and it is possible that they have encouraged on a small scale the more absurd and impractical forms of “anti-Semitism” for precisely that purpose. But they seem now to feel that they may safely exhibit their arrogance and to have resolved that no Aryan cur shall be permitted to bark at his owners or even to whimper audibly.

For all practical purposes, the natural aristocracy of our race, which once gave it some sense of direction, has been totally destroyed, by revolutionary massacres, by contrived wars for hallucinatory ends, by economic looting under the guise of “democracy,” by internal corruption through the fostering of its vices, and by miscegenation. We are left with what is, on the whole, an Aryan proletariat, differentiated only by income, and, especially if the income is somewhat above average, willing to submit to anything and even to do anything for a few additional dollars, pounds, or rand. Our entire population, with almost no significant exceptions, is now at the mercy of, and therefore enslaved by, the economic pressures which the Jews exert at the first signs of disaffection. Our race’s traditional suspicion of “tradesmen” was only realistic. The man whose income depends on vending to the masses is always subject to temptations to profit that are likely to be stronger than any moral restraints he may theoretically acknowledge, and today he is no more than a slave at the mercy of his masters. Even more precarious is the status of those who have no material goods to sell, such as authors, journalists, actors, clergymen and other soothsayers… whose livelihood depends entirely on the sale of words, mere sounds whether spoken or written, to masses whose tastes have been formed by the formidable machinery that controls their minds. These facts of economic enslavement lead many acute observers to the conclusion that our race’s only chance of survival lies in the chance that the Jews, blinded by their own arrogant confidence in their absolute superiority, will permit or precipitate a total collapse of organized society into the anarchy in which the strong and resolute will again survive at the expense of the weak and foolish.

Book on the Christian problem

The foregoing pages were written in March and April, 1969, as a sequel to my article, “After Fifty Years,” and were to be published first as a series of articles and then as a booklet on behalf of the newly formed National Youth Alliance.

I was unwilling to have the booklet published under other auspices because conversations with some very influential Christians showed me the futility of trying to talk sense to them. Their plan for salvaging the nation consisted of cursing the Jews and repudiating reason by reciting the mantram, “A little child shall lead them.” They could not remember that precisely that phrase had been the inspiration of the Children’s Crusade, which succeeded only in filling the slave-markets of the Near East with a choice breed of biped cattle.

I also observed that, on the whole, American “conservatives” and “anti-Communists” seem to be either unwilling or unable to learn anything from the total and unmitigated failure of all their efforts for the past fifty years. They have dwindled to a little band of aged and aging men and women who now can talk only to themselves, repeating ever more shrilly their futile anachronisms, closing their eyes more tightly to avoid seeing the world of today, and retreating ever farther into a realm of fantasy filled with good fairies and wicked witches who can be summoned or exorcised with magic words. And they have, inadvertently and unwittingly, made patriotic organizations almost a monopoly of confidence men who cynically sell them fallacious hopes and comforting fictions.

The last years of the late Whittaker Chambers were overshadowed by a bleak pessimism of which some adumbrations appear in the pages of his Witness and the posthumous book, Cold Friday (1964). He was convinced that the American people are actuated by a subconscious, but ineradicable and irresistible, death-wish—a subliminal longing for extinction that makes them turn in fury on anyone who tries to make possible their survival. Before his death in 1962 so drastic a conclusion, extending the effects of morbid psychological states and degenerative diseases to an entire population or even an entire race, seemed highly improbable and could be dismissed as a reflection of the bitterness of his own experience. But another decade has produced no evidence that Chambers was not right. We usually tell ourselves that our domestic enemies have stealthily captured all of our means of information and communication, and now administer through the schools, the liepapers, and the boob-tubes a corrosive brainwashing that accounts for the ovine apathy of our people as they are herded toward national suicide, but it seems a little odd that our people should have been so obtuse as to permit that capture, and we cannot categorically deny that what we optimistically attribute to systematic brainwashing may have a deeper and hidden cause.

Our race is a biological species, and our peculiar intelligence, like the gorilla’s mighty shoulders, once gave us dominance over other species. But what we must now objectively observe in our behavior is not really the gorilla’s apathy. It is something much worse: a perverse and idiotic delight in whatever weakens us and strengthens our enemies. This morbid racial masochism is now most conspicuous in the United States and Britain, where we are not only doing everything in our power to subsidize and accelerate the breeding of voracious parasites to impoverish, degrade, and destroy us, but are also applying the most effective biological techniques to breed ourselves into imbecility and eventual extinction.

Six years ago in my Conspiracy or Degeneracy? I asked the one crucial question: Have we, the men of the West, lost the will to live?

Nothing, certainly, has happened since then to suggest a negative answer. To be sure, after some sensationally flagitious outrage to our race, a considerable number of men, invariably the least “educated,” mutter angrily among themselves; and in a city of almost two million some fifty men and women may boldly assemble to voice their protest, thus embarrassing the vast majority of Aryans, who hasten to assure the world that their heads are so stuffed with mush that they love their Enemies and hope for nothing better than the privilege of being spat-on and kicked some more. And if the outrage is widely reported, the computers will whirr more loudly as they churn out appeals to patriotic suckers, and the travelling salesmen will drive harder as they rush from chapter-meeting to chapter-meeting to meet a temporarily increased demand for patriotic paregoric to soothe nervous stomachs. Nowhere can one discern the slightest indication that in the great majority of our people the racial instinct of self-preservation has not been lost.

The question remains unanswered, however, for we cannot yet determine whether the instinct has been extinguished or is merely in abeyance while our people are in a kind of cataleptic trance from which they may be roused by physical suffering and acute privation when the times comes, as it assuredly will in a few years. In the meantime the question remains open, although our fragmentary data point to an affirmative answer—to the loss of the will to live. The laws of biological processes, like the law of gravitation, are constant and unalterable; they cannot be evaded by magic or oratory or whimpering; and it would be supremely silly to expostulate with a people that is not biologically fit to survive.

All these considerations confirmed my decision to withhold these pages from the press. This booklet is now published at the instance of Mr. Richard Cotten, who refuses to despair of the future, and who has himself set an example of perseverance in the face of great odds.

The economic status of our ruined nation is apparent to professional economists, who now speculate only about the date at which the counterfeit dollars printed by the Federal Reserve will be declared worthless and replaced by new counterfeits. And the goals of “education” are made more obvious by the “university” in California that has proudly established a special “curriculum” for homosexuals.

If you listen perceptively to the young who have not yet been permanently deranged by drugs and depravity, you will see that their febrile emotionalism, their promiscuity, their ostentatious clamor or indifference, their mercurial inconstancy, all mask an underlying and subconscious despair that is terribly significant.

Our situation is desperate, and we can afford no illusions, no retreat into a land of dreams. Now, more than ever, optimism is cowardice.

We are born into this time, and there is no escape from it save in death. If the courage of our ancestors was not entombed with them, if their ability to meet desperate perils with clear-sighted resolution was transmitted to their heirs, if their will to live is not extinct in us, our race and our civilization may yet survive.

If, as I am told, this little booklet can make even the slightest contribution to our survival, its publication is justified.

_____________________

These texts were chosen for my compilation The Fair Race’s Darkest Hour. The first and the last texts have been excerpted from Oliver’s 1973 Christianity and the Survival of the West; the middle text, from The Jewish Strategy published posthumously in 2002.

Tags Christian problem (CP), Degeneracy, History, India, Jewish problem (JP), Religion, United States