The touristic tour of two adepts of the sacred words continues, but first I must confess that yesterday’s post contains an error. The figures showing the heads of the gods Quetzalcoatl and Tlaloc that appear in the last image of my previous post are not on the Pyramid of the Sun as I said yesterday, but on the Pyramid of Quetzalcoatl as I just discovered with my own eyes (today we climbed to the top of the latter pyramid). I didn’t remember it because since I was a child I hadn’t climbed these pyramids. The following is a photo that the commenter took today:
Pyramid of the Sun, 65 meters high (213 feet).
Below is a scale model in the Teotihuacan museum that we also visited today, where you can see a reproduction of the Pyramid of the Sun in reddish colour, another photo of the commenter:
By the way, Teotihuacan is not to be confused with Tenochtitlan, whose image appears at the top of my previous post.
Walking all over the archaeological zone of Teotihuacan this day sunburnt our white skins, something I am feeling even now as I write. We should have bought a pair of hats!
This is what Mexico City looked like before the arrival of the Spaniards: the lake city of the Aztecs.
A commenter on this site has visited me in Mexico City. This day I showed him the Museum of Anthropology, where we saw the pre-Hispanic art and artefacts of Mesoamerica: the Indian civilisation of serial killers that inhabited the continent before the arrival of the white man.
Many entries appear on this site under the heading of ‘Pre-Columbian America’. To avoid overwhelming the reader with so much information, I suggest reading the central part of my book Day of Wrath starting on page 63, where I deal with this culture. Here I would like to post the pictures that the commenter took today:
This image requires an explanation. The Mesoamerican Amerindians were obsessed with human sacrifice, blood and beheadings. Here we see a freshly beheaded victim. The pre-Hispanic artist depicted the blood gushing from the beheaded body like snakes.
This other image is the reproduction in the museum of what the skirts of the Pyramid of the Sun in Teotihuacan looked like: one of the major archaeological centres of Mesoamerica, which flourished between 100 b.c.e. and 650 c.e. Tomorrow the commenter and I will visit this pyramid, although erosion has erased the colour.
Whoever believes in the holy words and would like me to give him or her a tour of these sights, let me know. In what is now the United States, the Amerindians never established great civilisations, though they were as cruel as the Mesoamericans. For this reason, Mexico and Peru may be of particular interest to tourists who want to visit the site of an exotic culture that no longer exists. The large museum that contains the pictures above and the pyramids we will visit tomorrow are not far from the US (unlike the archaeological sites of the pre-Columbian Peruvian culture).
As I have watched more documentaries about Jeffrey Dahmer, I have continued to think about what I wrote about this serial killer at the end of last month and the beginning of this month.
Even in the recent Netflix miniseries, there is a moment when detectives ask the arrested Dahmer if his irresistible compulsion to possess body remains of his victims had to do with an unconscious desire to control males. Dahmer replied, ‘Yes’, and added that everyone wanted to tell him what to do, and he mentioned his dad. Dahmer also said that by his horrible actions he wanted others to ‘see his movie’, i.e. what he had suffered. The unspoken implication is that it was revenge in the form of transference onto substitute objects, in that it was finally Dahmer who had the power.
In my September post, I said that Dahmer’s behaviour reminded me of the behaviour of Mesoamerican Amerindians before the Spanish conquest. I don’t know how many of my visitors have read my book Day of Wrath, but there I call Mesoamerican civilisation a civilisation of serial killers. Today, while reviewing an article from another of my books, On Exterminationism, I came across this passage:
Tiesler and Cucina let us know that modern Mayanists are using, in addition to Spanish chronicles and iconographic evidence from pre-Columbian art, the science of taphonomy (skeletal analysis) as tangible evidence of human sacrifice in Mayan civilisation. On pages 199-200 [of the academic book pictured left] the authors mention the techniques the Maya used in their practices, now corroborated by taphonomy: the victim could have been shot with arrows or stoned, his throat or neck could have been cut or broken, his heart could have been extracted through the diaphragm or thorax; he could have suffered multiple and fatal lacerations, or have been cremated, disembowelled or flayed or dismembered. The bodily remains may have been ingested, used as trophies or in the manufacture of percussion instruments. The authors deduce this from direct, physical evidence from the skeletons studied (or other remains) and also mention a form of sacrifice I hadn’t heard of: the offering of human faces in the context of the influence on the Maya of the Xipe-Totec deity, ‘Our Lord the Flayed’, who was widely worshipped in northern, central Mexico.
As bizarre as it may seem, the psychoclass to which Dahmer belonged is virtually identical to the psychoclass of the ancient inhabitants of the civilisations of Mesoamerica. There were millions of Dahmers in Mesoamerica back then! (presently central Mexico, Belize, Guatemala, El Salvador, Honduras, Nicaragua and northern Costa Rica). In other words, the way to decipher minds like Dahmer’s is to be found in psychohistory, or more specifically, in the appropriation I made in Day of Wrath of the ideas of Lloyd deMause, who died a couple of years ago. (He was a typical New York liberal, and his liberal ideas had to be appropriated and given a racialist spin: what I did in my book.)
I have just started reading Savitri Devi’s magnum opus in an excellent hardback published by Counter-Currents (how I wish we had a similar print to publish our Daybreak Press books!). Already from the first chapter, Savitri speaks of the Kali Yuga, the term by which the ancient Aryans of India designated the darkest age (what we here call the darkest hour of the West, or of the fair race in the sense of the most beautiful race physically speaking). In Kali Yuga one must expect art to become pseudo-art or anti-art, as we can see in the latest Netflix spawn.
Dahmer – Monster: The Jeffrey Dahmer Story is an American biographical crime drama series, co-created by Ryan Murphy and Ian Brennan, and premiered this month. The series chronicles the murders of serial killer Jeffrey Dahmer, played by Evan Peters, from the point of view of his victims (for an audiovisual introduction of this series on YouTube see here).
Needless to say, the series is saturated with anti-white propaganda, and forces the audience to view the blacks murdered by Dahmer and their families with great sympathy.
Needless to say, I hit the forward button not to watch any homosexual scenes before and after Dahmer killed his victims. Watching that just tarnishes our spirit, as nowadays almost all white people have tarnished theirs by living in Kali Yuga. (The Netflix series is so graphic that it has Dahmer playing with the organs of his victims and even kissing a decapitated head.) If Maxfield Parrish’s paintings represented the zenith of American art a hundred years ago, this Netflix spawn is now the nadir…
But there’s something I have to say about what I got to see even though I kept pressing the forward button. I mean that the series follows the taboos of our time by trying to hide the cause of Dahmer’s astronomical mental illness. But let’s take it one step at a time.
The series fails by representing, in flashbacks, a dark-haired boy because the real-life Dahmer boy was blond. On the other hand, Netflix does well in filming the eternal screams of the fights between mom and dad when Dahmer was a child. But not only that hurt him. True, the series has Jeff Dahmer’s father, Lionel Dahmer, fighting with himself because he had played with the boy with dead animals whose corpses they handled as if that was funny. But people who knew Jeff and his family closely, for example Nick, said that Jeff had made a huge confession to him.
(Left, the real Jeffrey Dahmer during the trial.) When his lover Nick asked the good-looking Jeff Dahmer how he had become a homosexual, Jeff broke down and told him everything. His father had abused him countless times from the ages of six to sixteen. And once the serial killer was caught, Mrs Pat Snyder commented on Geraldo’s TV show that Jeff’s stepmother was ‘the epitome of the evil stepmother’ (see what Nick and Pat said on Geraldo and Phil Donahue shows here and here).
Naturally, the media rejects these testimonies because they don’t want to touch the parental figure. I remember when I read the newspapers in 1991, when Dahmer was arrested, that I was upset that Dahmer told the press that there was no cause for his evil. I had already heard the same thing from another American serial killer, who was ‘clueless’ about the causes of his behaviour. But that is the crux of the matter: to the extent that the subject represses what his parents did to him, he will feel the urge to displace that nuclear hatred onto the bodies of animals or innocent humans.
One of the psychologists who interviewed Dahmer elicited a macabre confession from him. Dahmer’s dream was to have the skulls of his victims (remember, he collected their body residues) painted, in front of him, with two skeletons flanking the ritual: one already stripped from its flesh by Dahmer and the other relatively fresh; he sitting in a black chair, with his ‘friends’ (i.e. the corpses’ residues in that room). When asked by the psychologist why he had this fantasy, Dahmer replied: ‘I would finally feel powerful’.
Above, a diagram made by Jeffrey Dahmer himself about his ultimate fantasy (see YouTube explanation by the psychologist here).
Dahmer’s mind was a time bomb before his killings started. As a child’s mind registers the assault of the person to whom he is most attached, and more so if it is an assault of many years, what remains in the unconscious is the role of a perpetrator who is all-powerful with his ultra-passive body. If, as he grows up, he fails to blame his parents, inevitably his pent-up anger will try to find a scapegoat to vent the impotent rage that has built up since childhood.
The Netflix series doesn’t accuse the father of having used his son as a sex slave, nor the stepmother of being ‘the epitome of the evil stepmother’. The most it does is show the boy’s biological mother as a hysterical woman who constantly wanted to commit suicide before the eventual divorce.
But that isn’t direct abuse. That was not the kind of direct abuse that could have caused the compulsion to take it out on the bodies of others, although it may have been a contributing factor within that family’s maddening environment. Mrs Snyder’s above-linked testimony on the Geraldo show comes closest to painting for us the hell that such parents represented for the children. She even said that she foresaw that something very big was going to happen in that family.
A couple of years ago I said on this site: ‘In computer science rubbish in, rubbish out (RIRO) is the concept that, if the original data is aberrant, even the most sophisticated computer program will produce aberrant results or “rubbish” (in the US the term used is garbage in, garbage out, GIGO)’.
This is precisely why I despise a career in academic psychology. The trauma model of mental disorders is forbidden knowledge in the universities.
What academics ignore is that the self is a structure, and instead of realising that if we clutter that structure with rubbish we will get aberrant results, accepted wisdom would have us believe that when the child grows up, he will be a free and moral agent with a perfect moral compass and will overcome, if it wants to, the traumas of childhood by sheer will.
That’s nonsense of course. What really happens is that even with the most sophisticated mind if we program a child with rubbish we’ll get behavioural rubbish big time—e.g. what Dahmer did, especially if the trauma is unrecognised and only with confidants do some of the real stories come out (what Dahmer confessed to his lover Nick).
Even in the Netflix series you can tell that the relationship between dad and grown-up son was rather morbid. When he was caught, and Netflix took this from real events, Dahmer didn’t want a lawyer: he wanted his ‘dad’ to be notified. To understand the psychological basis of this whole affair one should understand the concept of attachment of the child-man-victim to the perpetrator. Colin Ross says in one of his books that the normal attachment we all feel to our parents goes to an order of magnitude infinitely higher in cases of severe abuse (see for example pages 35-40 of my book Day of Wrath).
And the day of wrath did eventually come in Dahmer’s biography, but not against the untouchable parents but with emissary goats whom he even ate, after killing them in cold blood (the night he was arrested, a human heart and male genitalia were found in his home’s freezer). Strange as it may seem, the diagram above, with the painted skulls ‘accompanying’ Dahmer in his fantasy, is not so bizarre to anyone who knows the history of ancient Mexico. As I wrote on page 88 of the aforementioned book:
The ballgame, performed from the gulf’s coast and that aroused enormous passions among the spectators, culminated in the dragging of the decapitated body so that its blood stained the sand with a frieze of skulls ‘watching’ the sport.
Pre-Hispanic Mexicans even painted the skulls of ritually sacrificed victims, as Dahmer fantasised to do, and for identical causes (see in Day of Wrath how Mesoamerican parents treated their children before the arrival of the Spanish).
The subject of how extreme parental abuse can cause psychic devastation as enormous as what some call schizophrenia, or even serial killing in the grown child, is a huge subject beyond what I can say in a post. Regarding serial killer cases, anyone interested in the subject can take a look at the work of criminologist Lonnie Athens. For the moment I can only ask the reader to keep an open mind to my theories, and those of Athens, so that in the future ethnostate criminology will break the taboo of touching the parental figure.
Lionel Dahmer wrote a book about his son omitting what he, and his two wives, did. I would like to end this post with the words of Antoin Caoimhin in his Amazon Books review, ‘Father is a Freak’:
The descent into a ritual of drugging, having sex, and killing may be a reenactment of the father’s abuse and then killing the father, using the victims as surrogates. I can speculate about the cannibalism but it is too disgusting and I’ll pass.
I was taught, as was everyone else, that prehistoric man was ‘a barbarian’, of whom I would be afraid if, as I am, I found myself, by the effect of some miracle, in his presence. I doubt it very much, when I think of the perfection of the skulls of the ‘Cro-Magnon race’, of superior capacity to those of the most beautiful and intelligent men of today. I doubt it when I recall the extraordinary frescoes of Lascaux or Altamira; the rigour of the drawing, the freshness and harmonious blending of the colours, the irresistible suggestion of movement, and especially when I compare them to those decadent paintings, without contours, and what is more, without any relation to healthy visible or invisible reality, which the cultural authorities of the Third Reich judged (with good reason) to be suitable for furnishing the ‘museum of horrors’. I doubt it when I remember that in these caves, and many others, no trace of blackening of the stone due to any smoke was found.
This would suggest that the artists of twelve thousand years ago (or more[1]) didn’t work by torchlight or wick lamps. What artificial light did they know that allowed them to decorate the walls of caves as dark as dungeons? Or did they possess, over us and over our predecessors of the great periods of art, the physical superiority of being able to see in the thickest darkness, to the point of being able to navigate at leisure and to work there without lighting? If this were so, as some rightly or wrongly have assumed, the normal reaction of a perfection-loving mind to these representatives of pre-history, at least, should be not retrospective anguish, but unreserved admiration.
To go back beyond any period in which men who created art and symbols surely lived, would be to take a stand in the old controversy of the biological origins of man. Can we do so, without entering the realm of pure hypothesis? Can we see, in the classifiable remains of a past of a million years and more, proof of any bodily filiation between certain primates of extinct species and ‘man’, or certain races of men, as R. Ardrey has done based on the observations of an impressive number of palaeontologists? Wouldn’t the assumption that certain ‘hominid’ primates of extinct species, or even living ones, are rather specimens of very old degenerate human races, explain the data of the experiment just as well, if not better?
Men of the quite inferior races of today, who are wrongly called ‘primitives’, are, on the contrary, the ossified remains of civilised people who, in the mists of time, have lost all contact with the living source of their ancient wisdom. They are what the majority of today’s ‘civilised’ people might well become, if our cycle lasts long enough to give them time. Why shouldn’t the ‘hominid’ primates also be remnants of humans, fallen survivors of past cycles, rather than representatives of ‘gestating’ human races? As I am neither a palaeontologist nor a biologist, I prefer to stay out of these discussions, to which I couldn’t bring any new valid argument. The scientific spirit forbids talking about what we don’t know.
I know neither the age of the ruins of Tiahuanaco or Machu-Picchu, nor the secret of transporting and erecting monoliths weighing hundreds of tons; nor that of painting—and what painting!—without torches and lamps, in caves where it is as dark as in an oven or a dungeon of the Middle Ages. But I know that the human beings who painted those frescoes, erected those blocks, engraved in stone the calendar, more complex and precise than ours, according to which the civilisation of Tiahuanaco was given an approximate date, were superior to the men I see around me—even to those comrades in battle, before whom I feel so small.
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Editor’s note: Savitri obviously rambles on in these paragraphs. But it must be understood that there was no internet in her time and pseudo-anthropology and parapsychology were all the rage. I myself, in the early 1970s, used to buy Duda magazine and came to believe a lot of things because there was no sceptical criticism in the media. I remember a drawing of those ruins of Tiahuanaco in one of the issues of Duda that impressed me.
Now, after studying the pre-Columbian Amerindians of South America with reliable sources, I realise that they not only were primitive, but serial killers as I said in another instalment of this series when talking about pre-Hispanic Peru.
Regarding the specific monument that Savitri mentions, in excavations at the archaeological site of the Tiahuanaco culture, bones and human burials have been found. At the base of the first level of Akapana, dismembered men and children with missing skulls were found. On the second level, a completely disarticulated human torso was found. A total of ten human burials were found. These human sacrifices correspond to offerings dedicated to the construction of the pyramid. Savitri continues:
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They were our superiors, certainly not in the power, which all the moderns share, to obtain immediate results at will, merely by pressing buttons, but insofar as they could see, hear, smell, know directly both the visible world, near or distant, and the invisible world of Essences. They were closer than us, and the most remarkable of our predecessors of the most perfect ‘historical’ civilisations, to this paradisiacal state that all the forms of the Tradition make, at the beginning of times, a privilege of not yet fallen man. If they were not—or were no longer—all sages, at least there lived among them proportionally many more initiates then, even in our more remote Antiquity, more or less datable.
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[1] The paintings in the Lascaux caves date from the ‘Middle Magdalenian’ (Larousse).
It cannot be repeated or emphasised enough: intolerance, religious or philosophical, is characteristic of devotees of ‘man’ regardless of any consideration of race or personality. As a result, it is the real racists who show the greatest tolerance.
No doubt racists demand from their comrades in arms absolute fidelity to the common faith. This is not ‘intolerance’; it is a question of order. Everyone must know what they want, and not adhere to a doctrine and then make reservations about it. Whoever has objections to formulate—and above all, objections concerning the basic values of the doctrine—has only to remain outside the community of the faithful, and not to pretend to be the comrade of those with whom he does not share faith entirely. No doubt also the racist is ready to fight men who act, and even who think, as enemies of their race. But he does not fight them in order to change them, to convert them. If they stay in their place, and stop opposing him and his blood brothers, he leaves them alone—for he is not interested enough in them to care about their fate, in this world or into another.
In the third Book of his Essays, Montaigne laments that the Americas were not conquered ‘by the Greeks or the Romans’, rather than by the Spaniards and the Portuguese. He believes that the New World would never have known the horrors committed to converting the native to a religion considered by the conquerors to be the ‘only’ good, the only true one.
What he does not say; what, perhaps, he had not understood, is that it is precisely the absence of racism and the love of ‘man’ that are at the root of these horrors. The Greeks and Romans—and all ancient peoples—were racists, at least during their time of greatness. As such they found it quite natural that different peoples had different gods, and different customs. They did not get involved in imposing their own gods and customs on the vanquished, under pain of extermination.
Even the Jews did not do this. They so despised all those who sacrificed to gods other than Yahweh, that they were content—on the order of this god, says the Bible—to exterminate them without seeking to convert them. They imposed on them the terror of war—not that ‘spiritual terror’ which, as Adolf Hitler so aptly writes, ‘entered for the first time into the Ancient World, until then much freer than ours, with the appearance of Christianity’.[1] The Spaniards, the Portuguese, were Christians. They imposed terror of war and spiritual terror on the Americas.
What would the Greeks of ancient Greece have done in their place, or the Romans or other Aryan people who would have had, in the sixteenth century, the spirit of our racists of the twentieth? They would undoubtedly have conquered the countries; they would have exploited them economically. But they would have left to the Aztecs, Tlaxcaltecs, Mayans, etc., as well as the peoples of Peru, their gods and their customs. Furthermore, they would have fully exploited the belief of these peoples in a ‘white and bearded’ god, civiliser of their country, who, after having left their ancestors many centuries before, was to return from the East, to reign over them—their descendants—with his companions: men of fair complexion. Their leaders would have acted, and ordered their soldiers to act, so that the natives effectively take them for the god Quetzalcoatl and his army.[2] They would have respected the temples—instead of destroying them and building on their ruins monuments of a foreign cult. They would have been tough, sure—as all conquerors are but they would not have been sacrilegious. They would not have been the destroyers of civilisations that, even with their weaknesses, were worth their own.
The Romans, so tolerant of religion, have on occasion persecuted adherents of certain cults. The religion of the Druids was, for example, banned in Gaul by Emperor Claudius. And there were those persecutions of the early Christians, which we talked about too much, without always knowing what we were saying. But all of these repressive measures were purely political, not doctrinal—not ethical. It was as leaders of the clandestine resistance of the Celts against Roman domination, and not as priests of a cult which might have appeared unusual to the conquerors, that the Druids were stripped of their privileges (in particular, of their monopoly of teaching young people) and prosecuted. It was as bad citizens, who refused to pay homage to the Emperor-god, the embodiment of the State, and not as devotees of a particular god, that Christians were persecuted.
If in the sixteenth century Indo-European conquerors, faithful to the spirit of tolerance which has always characterised their race, had made themselves masters of the Americas by exploiting the indigenous belief in the return of the white god, Quetzalcoatl,[3] there would have been no resistance to their domination, therefore no occasion for the persecution of the kind I have just recalled. Not only would the peoples of the New World never have known the atrocities of the Holy Inquisition, but their writings (as for those who, like the Mayans and Aztecs, had them) and their monuments would have survived.
And in Tenochtitlan, which over the centuries had become one of the great capitals of the world, the imposing multi-storey pyramids—intact—would now dominate modern streets. And the palaces and fortresses of Cuzco would still be admired by visitors. And the solar and warlike religions of the peoples of Mexico and Peru, while evolving, probably, in contact with that of the victors, at least in their external forms, would have kept their basic principles, and continued to transmit, from generation to generation, the eternal esoteric truths under their particular symbolism. In other words, they would have settled in Central America and in the former Empire of the Incas Aryan dynasties, whose relations with the conquered countries would have been more or less similar to those which they formerly had maintained, with the aristocracy and the peoples of India, the Greek dynasties who, from the third century BC to the first after the Christian era, ruled over what is now Afghanistan, Sindh and Punjab.
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Note of the Editor: William Pierce’s Who We Are was published after Savitri Devi’s book. She didn’t grasp the full meaning that the Aryans of India would, over many centuries, succumb to what happened to the Iberian Europeans in a few centuries: interbreeding with the Indians. Since Savitri was female, because of her yin nature she couldn’t see tremendously yang issues, like what Pierce tells us about extermination or expulsion.
The yin wisdom of the priestess (her loyal Hitlerism, something that Pierce lacked) must be balanced with the yang input of the priest (an exterminationist drive, something that priestess usually lack).
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Unfortunately, Europe itself in the sixteenth century had long since succumbed to that spirit of intolerance which it had, along with Christianity, received from the Jews. The history of the wars of religion bears witness to this, in Germany as well as in France. And as for the old Hellenic-Aegean blood—the very blood of the ‘ancient world’, once so tolerant—it was won in the service of the Roman Church: represented, among the conquerors of Peru, in the person of Pedro de Candia, Cretan adventurer, one of Francisco Pizarro’s most ruthless companions.
I will be told that the cruelties committed in the name of the salvation of souls, by the Spaniards in their colonies—and by the Portuguese in theirs (the Inquisition was, in Goa, perhaps even worse than in Mexico, which is not little to say!)—are no more attributable to true Christianity than to Aryan racism as understood by the Führer, unnecessary acts of violence, carried out without orders, during the Second World War, by some men in German uniforms. I am told that neither Cortés nor Pizarro nor their companions, nor the Inquisitors of Goa or Europe, nor those who approved their actions, loved man as Christ would have wanted his disciples to love him.
That is true. These people were not humanitarians. And I never claimed they were. But they were humanists, not in the narrow sense of ‘scholars’, but in the broad sense: men for whom man was, in the visible world at least, the supreme value. They were, anyway, people who bathed in the atmosphere of a civilisation centred on the cult of ‘man’, whom they neither denounced nor fought—quite the contrary! They were not necessarily—they were even very rarely—kind to humans of other races (even theirs!) as Jesus wanted everyone to be. But even in their worst excesses, they venerated in him, even without loving him, Man, the only living being created, according to their faith, ‘in the image of God’, and provided with an immortal soul, or at least—in the eyes of those who in their hearts had already detached themselves from the Church, as, later, to those of so many list colonialists of the eighteenth or nineteenth century—the only living being endowed with reason.
Note of the Editor: Left, a monk pitying and loving a conquered Amerindian (mural by Orozco in Mexico).
They worshipped him, despite the atrocities they committed against him, individually or collectively. And, even if some of them, in the secrecy of their thoughts, did not revere him more than they did love him, not granting him, if he was only a ‘savage’, neither soul nor right soul—after all, there were Christians who refused to attribute to women a soul similar to their own—this does not change the fact that the ‘civilisation’ of which they claimed, and of which they were the agents, proclaimed the love and respect for every man, and the duty to help him access ‘happiness’, if not in this earthly life, at least in the Hereafter.
It has sometimes been maintained that any action undertaken in the colonies, including missionary action, was, even without the knowledge of those who carried it out, remotely guided by businessmen who did not have them in sight, only material profit and nothing else. It has been suggested that the Church itself was only following the plans and carrying out the orders of such men—which would partly explain why it seems to have been far more interested in the souls of the natives than in those of the conquering chiefs and soldiers—who, however, sinned so scandalously against the great commandment of Christ: the law of love. Even if all these allegations were based on historical facts that could be proven, one would still be forced to admit that colonial wars would have been impossible, from the sixteenth to the nineteenth century (and especially perhaps in the nineteenth), without the belief, then generally widespread in Europe, that they provided the opportunity to ‘save’ souls, and to ‘civilise savages’.
This belief that Christianity was the ‘true’ faith for ‘all’ men, and that the standards of conduct of Europe marked by Christianity were also for ‘all’ men—the criterion of ‘civilisation’—was questioned by no one. The leaders who led the colonial wars, the adventurers, soldiers and brigands who waged them, the settlers who benefited from them, shared it—even if, in the eyes of most of them, the hope of material profit was in the foreground less as important, if not more, than the eternal salvation of the natives. And whether they had shared it or not, they were nonetheless supported, in their action, by this collective belief of their distant continent, of the whole Christendom.
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Note of the Editor: That is very true. For example, in the last decades of his life my very Catholic father became obsessed with the biography of a 16th-century Spanish monk who made several trips from the Old to the New World to protect the rights of the Amerindians; so much so that my father dedicated his magnum opus, La Santa Furia (Holy Wrath), to him. This is a composition with three series of woods, six horns, three trumpets, four trombones and tuba, two harps, piano and timpani, percussion instruments among which were some pre-Hispanic, as well as a solo vocal quartet, a sextet of men and a choir mixed with four voices: 115 choristers in total and 90 orchestral musicians: a one-hour symphonic work that can be watched on YouTube:
It was precisely my father’s behaviour—cf. my eleven books in Spanish—that prompted me to repudiate not only Catholicism but Christian axiology, becoming a true apostate of Christianity. Savitri concludes:
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It is this belief which—officially—justified their wars which, if they had been waged in the conditions in which they were waged, but solely in the name of profit, or even security (as had been the wars of the Mongolian conquerors in the thirteenth century), would have seemed ‘inhuman’. It was such conquest that, still officially, defined the spirit of their conduct towards the natives. From there this haste to convert him—willingly, by force or using ‘bribes’—to their Christian faith, or to make him share the ‘treasures’ of their culture, in particular to initiate him to their sciences, while making him lose all contact with his own.
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[1] Mein Kampf, German edition of 1935, p. 507.
[2] Or, in Peru, for the god Viracocha. The Peruvians had initially called the Spaniards Viracochas.
I recently said: ‘Mesoamerica’s Amerindians from the Olmecs to the Aztecs (2,500 b.c.e. to 1521 c.e.) were true bastards: a culture of serial killers even of their own children—see the middle of my book Day of Wrath’. But further south, in Peru, the situation was the same and even in cultures at least as old as the Mesoamerican. The following article by Kerry Sullivan, ‘The Gruesome Sacrifice Carvings of Cerro Sechín: A 3,600-Year-Old Ceremonial Centre of Peru’ appeared last month. I reproduce it here so that the visitor may read it without the annoying ads in the original source:
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In 1600 B.C., there was no Internet, no television, and no printing press—how then could someone spread a message? For the ancient peoples of northern Peru, the answer was to carve reliefs into stone. Today, experts are not certain what message these ancient artists were trying to transmit at Cerro Sechín, however, the power of the images still resonates. Over 300 images at the site graphically depict (and even dramatise) human sacrifices and the gruesomeness of war. The scenes display a crushing victory by the warrior-priests over unknown enemies, many of whom are only represented as dismembered limbs.
There are several theories as to what the bas-relief images depict. Some say it is evidence an ancient study of anatomy, others say it is the depiction of a mythical battle among the gods. Taken together, it looks like the images show a procession of warriors making their way through the dismembered remains of ordinary people. This has led some people to believe the scene shows a historic battle while others think it depicts a crushed peasant uprising. In any event, one party decidedly defeated the other and the winners unleashed their vengeance on the losers without compassion, possibly part of a gruesome post-victory sacrificial ritual.
Monoliths at Cerro Sechín depicting warriors
and prisoners, the latter are dismembered.
The level of violence is shocking. There are severed heads, arms, and legs; eyeballs taken from a skull and skewered; bleeding corpses; bones bleaching in the sun. What is striking is the high-degree of anatomical accuracy of the body parts, especially the internal organs such as the stomach, kidneys, oesophagus, and intestines. Perhaps this level of insight was gained through scientific dissection but there can be little doubt that whoever the artists were, they had a great familiarity with dismembered bodies. They may have even had the pieces in front of them to look at while they carved.
The carving on the left depicts a stomach and intestines.
Cerro Sechín is situated on a granite hill in the Casma Valley, roughly 168 miles (270 km) north of Peru’s capital city, Lima. The carvings of Cerro Sechín are just one part of the larger Sechín Complex, which covers some 300 to 400 acres (120 to 160 hectares) and includes the Sechín Alto and the Sechín Bajo. The Sechín Alto is a large building complex that served as a temple. It is the largest pre-Columbian monument in Peru. The Sechín Bajo is a large circular plaza that may be the oldest portion of the Sechín Complex. Experts believe that the area served as a gathering point for social and religious purposes.
The archaeological site was first discovered in 1937 by Julio C. Tello, a renowned Peruvian archaeologist. The complex seems to have served as a public monument and ceremonial centre. The Sechín river cuts through the complex and there is evidence of small-scale irrigation agriculture in the area. Its proximity to the ocean (the Pacific is 13km away) suggests that the inhabitants of the Sechín Complex had easy access to the coastal cities and marine goods.
Cerro Sechín stretches over 164,042 feet (50,000 meters) within the Sechín Complex. It is a quadrangular three-tiered stepped platform flanked on each side by two smaller buildings. The monument was constructed in several stages using conical adobes, or large sun-dried bricks with broad circular bases and tapered points, which were then set into clay mortar and plastered over to form wall surfaces.
Little is known about the architects of the Sechín Complex. They were most likely a high-developed society. The north-western coast of Peru was occupied by the Casma/ Sechín people from approximately 2000 B.C. to 900 B.C., meaning that they predated the great Incan society of Peru. Contrary to formerly held beliefs about pre-Columbian societies, the evidence at Sechín suggests that American civilisations were advanced and booming at the same time as Mesopotamia, half a world away. The cities had complex political entanglements and refined religious practices. There was a vibrant trade between the coasts and the interior. Technologies such as woven textiles and irrigation were mastered and commercialised. The population was largely sedentary and under the control of political/religious/cultural elites.
Warfare and raiding between cities were most likely common in those days. The violence of the age lends support to the anatomical familiarity of the artisans as well as to the need to appease vengeful gods with human sacrifices. The Casma/Sechín culture declined around the same time that other Peruvian ceremonial centres declined, suggesting a possible common cause such as a drought or famine.
Mesoamerica’s Amerindians from the Olmecs to the Aztecs (2,500 b.c.e. to 1521 c.e.) were true bastards: a culture of serial killers even of their own children—see the middle of my book Day of Wrath.
When the silly Spaniards arrived in the 16th century—the least racially conscious among Europeans—the first thing they did was cross-breed with these serial killers, completely ruining their culture and genes for posterity.
The Mexican War of Independence against Spain fought by the traitorous Criollos, the Mestizos, the Indians and the Mulattoes (1810-1821) was a war against the peninsular whites. And the Mexican Revolution one hundred years later (1910-1917, although political violence continued until 1924) lowered racial taboos and fostered the rise of non-Criollos.
Today’s Mexicans have internalised the current neochristian narrative (feminism, antiracism, LGBT, idealisation of pre-Columbian Mexico, etc.) with such violence that, in the whole Mexican media, there is no equivalent of a Tucker Carlson who speaks with some measure about a world turned upside down.
This entry is a response to this comment. Bernardino de Sahagún, a scholar who wrote about the ancient Amerindian practices of the 16th century, wrote:
I do not believe that there is a heart so hard that when listening to such inhuman cruelty, and more than bestial and devilish such as the one described above, does not get touched and moved by the tears and horror and is appalled; and certainly it is lamentable and horrible to see that our human nature has come to such baseness and opprobrium that parents kill and eat their children, without thinking they were doing anything wrong.
Like Frazer, Sahagún organised his treatise in twelve books. I have two editions of it in my bookshelf. And also like Frazer, Sahagún recorded the Aztec practices but didn’t explain them. For me, a satisfactory explanation of killing and eating your own child requires a model of depth psychology that is unavailable to academic anthropologists, who resort to glib explanations.
What is a satisfactory explanation? In short, the one that generates a certain empathy for the victim and the victimizer. Sahagún, a European considered the first ethnologist in Mexico, had empathy with the victim but was clueless about the victimiser’s motives or drives.
Remember that it was a common practice in ancient Mexico to kill and eat your child. Anthropologists today are even worse than Sahagún: they don’t even condemn the Amerindian perpetrator because the coloured are sacred. They even call it ‘noble savage’.
Unlike anthropology, psychohistory sees the atrocious childrearing ways that the perp had suffered. The answer begins to be glimpsed, as what the Amerinds suffered yesterday is identical to what the serial killers of today suffered as children with their parents.
In other words, common childrearing practices in the past were as atrocious as childrearing practices of schizogenic parents today.
If empathy is not generated even with the perp to the extent of understanding his actions (‘put yourself in his shoes’, sandals or even bare feet in this case), the explanations are glib. This is true even when we rightly condemn the serial killer to the electric chair in the justice system.
All current anthropology, without exception, provides glib explanations when we ask ourselves ultimate questions. The toll of severe child abuse is verboten not only in academia, including psychiatry, but among commoners as well. Among racialists, only Stephan Molyneux spoke about it. If he already did a backup of all of his videos in Bitchute, see e.g. his video on Charles Manson’s childhood.
French ethnologist Danièle Dehouve dedicates an article to the study of the ritual sacrifices of contemporary animals by Tlapanec Amerindiansin pages 499-517 of El Sacrificio Humano en la Tradición Religiosa Mesoamericana, edited by Leonardo López Lujánet al: the foremost authorities on human sacrifice in pre-Columbian America.
As a typical indigenista, Dehouve’s scholarly piece contains no single line condemning cruelty; in this case, the cruelty perpetrated with the animals, despite the fact that she writes that the Amerind sacrifice in the 21st century is slow to produce ‘agony’ (her word) in the animal, and that such practices are linked to the human sacrifice of yesteryear:
At the base of this investigation is the conviction that the principles and structures that organised the sacrifice before the age of the Spanish conquistadors persist in contemporary sacrificial acts, even though the type of victim has changed.[1]
For more information about this most reliable source about Amerind sacrifice, human and animal, see this appendix to my essayThe Return of Quetzalcoatl.
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[1] En la base de esta investigación está la convicción de que los principios y estructuras que organizaron el sacrificio antes de la Conquista persisten en los actos sacrificiales contemporáneos, a pesar de que haya cambiado el tipo de víctima.
