Category: Psychology

Laing and Anti-Psychiatry

Or:

The ten books that made an impact in my life
before I became racially conscious
3.- Laing and Anti-Psychiatry
(read in 1983)

Sometimes it is not an entire book what causes a deep impression in one’s values and worldview. Sometimes it is a single chapter; a single phrase.

The overwhelming majority of white nationalists are unaware of the fact that psychiatry is a false science. I mean: psychiatry is as false as, say, the Boasian anthropology that has become axiomatic throughout all anthropology departments in the West.

Before I entered the racialist arena I devoted quite a few years of my life to research this pseudoscience. The result was a massive exposé of psychiatry that benefited the Spanish-speaking people (for example, today I learnt that a blog was started with the title of one of my book chapters exposing the history of psychiatry).

The whys of the toleration of a pseudoscience within the academia and throughout the West have to do with the fact that the basic etiology of mental disorders lies in the abusive modes of parenting. But this truth has become a heresy in a world that only aims to perpetuate the status quo, including those nuclear families run by abusive parents.

When in 1983, standing in a bookstore because I was too poor to purchase the book, I read the interview of psychiatrist Theodore Lidz in Laing and Anti-Psychiatry, I corroborated what I suspected: that some parents are driving their children mad. Lidz’s words that a schizophrenogenic mother simply cannot conceive that her child sees the world with different eyes than her own made a huge impression on me to understand the dynamics in my own family.

More recently I have extensively written on this subject in Spanish, of which I have translated only a fraction to English (e.g., here and here). But all of my writing was possible only thanks to my reading this Lidz interview in a bookstore almost thirty years ago with no soft sofas. Lidz was one of the very very few psychiatrists that dismissed the medical model of mental disorders taken for granted in his own profession and proposed a trauma model instead. Abusive parents are the real and only culprits for the emotional fall of their offspring; blaming the child’s brain or the child’s genes, as his colleagues do, is a political rather that a scientific endeavor.

It is worth saying that when I lived in Houston I phoned Lidz, who was already in his nineties, and he appeared as warm and lucid as if he was in his prime. How different from Ronald Laing, the guru whose last name was chosen for the title of the book’s collection of anti-psychiatric essays. (In his later writing Laing looked like an intellectual snob rather than someone who fully sided the child against the all-out assault perpetrated at home in some extremely dysfunctional families.)

Laing and Anti-Psychiatry was published in 1971. Those who are under the impression that psychiatry has since proven the biomedical basis of mental stress and disorders would do a favor to themselves by reading the much more recent How to Become a Schizophrenic: The Case Against Biological Psychiatry by John Modrow (whom by the way I used to correspond).

♣

For the other nine books see here.

Tags Trauma model of mental disorders

Conspiracy theories Holocaust Psychiatry Psychology

Popular Mechanics on 9/11

Post author By C .T.
Post date May 25, 2012
37 Comments on Popular Mechanics on 9/11

Ever since in an article of a white nationalist blogsite I was called “a Jew” and that my “behavior indicates that he’s a Jew” (by “behavior” the author meant my criticism of the truther movement), I realized that truthers suffer from huge psychological issues. For example, a commenter in that article’s thread who has the Truth Movement as a sort of litmus test for what he believes is the true nationalist, stated that the other “‘WN’ bloggers… are probably posting from Tel Aviv.”

While demonstrating that I am not a Jew is quite easy in these times of DNA tests, what I found disturbing is the notion that those who strongly disagree with truthers must be Jews, or even conspiracists themselves.

The following excerpts, taken from James B. Meigs’ foreword and afterword of Debunking 9/11 Myths corroborate that truthers are a little paranoid to say the least. Meigs is, technically, our foe—he writes as if “racism” and “anti-Semitism” were something wrong. Nonetheless, I find his arguments demystifying conspiracy theories compelling (no ellipsis added):

Foreword

Popular Mechanics set out to investigate conspiracy theories about the 9/11 attacks in late 2004, just as those claims were emerging from the swamps of extremist websites and radical Islamist organizations. We had no idea how much trouble we were about to stir up. Our first magazine article on the topic, which appeared in the March 2005 issue, closely examined the major scientific, military, aeronautical, and engineering-based claims commonly cited as evidence that 9/11 was, as conspiracy theorists like to say, an inside job. Our investigation found no evidence in support of the conspiracy claims.

The article unleashed a flood of criticisms and accusations from those supporting such theories. These attacks ranged from the preposterous (it was said our magazine had published this investigation on orders from a cabal of Masons and Illuminati) to alarming (death threats were referred to our security department). Clearly, we had touched a nerve. The article quickly became the most widely read story in the history of Popular Mechanics’ Web site, with over 7.5 million views. (A detailed account of the reaction to our article, and what that reaction says about the conspiracy movement, can be found in the original afterword to this book on page 121 [see below].)

A team of Popular Mechanics reporters and editors then started work on a far more detailed book-length version of the report. By the time the first edition of this book was published in the summer of 2006, the 9/11 conspiracy furor was reaching a tipping point. The flurry of books on the topic had grown into an avalanche, with certain writers, such as former Claremont School of Theology professor David Ray Griffin, building a thriving cottage industry around the topic. Conspiracy fans had, with Orwellian overtones, taken to calling themselves “the 9/11 Truth Movement,” or simply “truthers.” Extremist talk radio programs such as The Alex Jones Show pushed the issue nonstop. And a video pastiche of conspiracy theories, a quasi-documentary known as Loose Change, was becoming an Internet sensation.

Popular Mechanics’ 9/11 project represented one of the relatively few attempts by mainstream journalists to grapple seriously with the conspiracy theory claims. So it was telling that most conspiracy theorists quickly decided that Popular Mechanics too was part of the conspiracy. In their minds, all our research could therefore be rejected a priori. We had run head on into a worldview that some experts call “conspiracism.” It is a mind-set that insists on reaching a predetermined conclusion regardless of what information is presented. Any facts that don’t fit the conspiracy paradigm need to be explained away. Since 2004, leading 9/11 theorist David Ray Griffin has written seven books and edited two others on the subject of 9/11. He devoted a chapter in his book, Debunking 9/11 Debunking: An Answer to Popular Mechanics and Other Defenders of the Official Conspiracy Theory, to explain why, in his view, the 9/11 reporting by Popular Mechanics and other mainstream journalists is invalid.

Griffin’s book devotes many pages to the idea that Popular Mechanics and our parent company, the Hearst Corporation, are somehow implicated in the vast conspiracy he sees behind 9/11. He digs up century-old controversies and finds tenuous links between the magazine’s staff and various government officials. But he never explains how a magazine—much less a major corporation—could possibly convince its employees to help cover up the most notorious mass murder in our nation’s history. Popular Mechanics has close to 30 editorial staffers and dozens of freelance contributors. Does Griffin imagine that whenever we hire new editors I bring them into a secret bunker and initiate them into an ultraclandestine society for world domination? Why wouldn’t such prospective employees run screaming from our building? In the years since we began our work on 9/11 conspiracy theories, a number of our staffers have moved on to other jobs. What would stop them from revealing a conspiracy that, if true, would be one of the biggest journalistic scoops in history? Did we swear them all to lifetime secrecy? As with so many conspiracy claims, the whole elaborate fantasy becomes practically laughable on close examination.

The original Popular Mechanics article addressed 16 of the most common 9/11 conspiracy claims. The first edition of this book expanded that list by four, and added much more detail. As a result, many of the more adept theorists simply moved on to new theories, or shifted their focus to issues that our team had not covered as deeply. For example, at the time we published the first edition, there was still no definitive account of why World Trade Center 7—which was not hit by planes, only damaged by debris—also collapsed. Not surprisingly, as the truther community moved away from talk about missiles and pods, it began focusing obsessively on elaborate theories concerning WTC 7. (With the benefit of much more detailed engineering analysis, this edition addresses—and debunks—those WTC 7 claims in depth.)

It is hard to argue without facts. And yet that is the position in which 9/11 conspiracists increasingly find themselves. One by one, the key factual underpinnings of their theories have been demolished. But still they argue on, their passionate conviction undiminished.

In the end, the truther community’s tendency toward unintentional self-parody has perhaps done as much to undermine its credibility as has the work of Popular Mechanics. Just when the conspiracy movement seemed to be making real headway toward deeply influencing American culture, a funny thing happened: it began to turn into a punch line. South Park offered a brutal parody of the conspiracist worldview in an episode called “Mystery of the Urinal Deuce.” Comedian Jon Stewart started tweaking truthers on The Daily Show, at one point holding up a sign reading “9/11 WAS AN OUTSIDE JOB.” And, in a common-sense answer to the vast legion of conspiracy-oriented websites, an assortment of sharp, and often satirical, blogs has emerged to challenge the truthers on their own turf. In particular, the blog Screw Loose Change offers devastating analysis of the truther community, and links to point-by-point rebuttals to the claims advanced in Loose Change.

Of course, conspiracy theories involving 9/11 will never fully go away. And a book like this, no matter how widely reported or carefully updated, will never convince the most dedicated conspiracists. But, on the eve of the tenth anniversary of the September 11 attacks, it is important to have a clear, objective, and thorough response to the consistently false and deeply malicious claims of the conspiracy movement.

New York City
2011

Afterword

On February 7, 2005, I [James Meigs] became a member of the Bush/Halliburton/Zionist/CIA/New World Order/Illuminati conspiracy for global domination. It was on that day the March 2005 issue of Popular Mechanics, with its cover story debunking 9/11 conspiracy theories, hit newsstands. Within hours, the online community of 9/11 conspiracy buffs—which calls itself the “9/11 Truth Movement”—was aflame with wild fantasies about me and my staff, the magazine I edit, and the article we had published.

We had begun our plunge down the rabbit hole. Within hours, a post on www.portland.indymedia.org, which claims to be dedicated to “radical, accurate, and passionate tellings of truth,” called me “James Meigs the Coward and Traitor.” Not long afterward, another prominent conspiracy theorist produced an analysis that concluded that Popular Mechanics is a CIA front organization. Invective and threats soon clogged the comments section of our Web site and poured in by e-mail:

YOU HAVE DECLARD YOURSELF ENEMY OF AMERICANS AND FRIEND OF THE MOSSAD!

In a few short weeks, Popular Mechanics had gone from being a 100-year-old journal about science, engineering, car maintenance, and home improvement to being a pivotal player in a global conspiracy on a par with Nazi Germany. Not all the responses were negative, of course. One visitor to our Web site, after plowing through dozens of angry comments, left a supportive post that included this astute observation:

Some people are open to any possibility, and honestly examine all evidence in a rational manner to come to a conclusion, followed by a moral evaluation. Others start with a desire for a specific moral evaluation, and then work backwards assembling any fact that supports them, and dismissing any fact that does not.

As the hate mail poured in and articles claiming to have debunked the magazine’s analysis proliferated online, we soon learned to identify the key techniques that give conspiracy theorists their illusion of coherence.

Marginalization of Opposing Views

The 9/11 Truth Movement invariably describes the mainstream account of 9/11 as the “government version” or “the official version.” In fact, the generally accepted account of 9/11 is made up of a multitude of sources: thousands of newspaper, TV, and radio reports produced by journalists from all over the world; investigations conducted by independent organizations and institutions, including the American Society of Civil Engineers, Purdue University, Northwestern University, Columbia University, the National Fire Protection Association, and Underwriters Laboratories, Inc.; eyewitness testimony from literally thousands of people; recordings and transcripts of phone calls, air traffic control transmissions, and other communications; thousands of photographs; thousands of feet of video footage; and, let’s not forget the words of Osama bin Laden, who discussed the operation in detail on more than one occasion, including in an audio recording released in May 2006 that said: “I am responsible for assigning the roles of the 19 brothers to conduct these conquests…”

The mainstream view of 9/11 is, in other words, a vast consensus. By presenting it instead as the product of a small coterie of insiders, conspiracists are able to ignore facts they find inconvenient and demonize people with whom they disagree.

Argument by Anomaly

In an article about the Popular Mechanics 9/11 report, Scientific American columnist Michael Shermer makes an important observation about the conspiracist method: “The mistaken belief that a handful of unexplained anomalies can undermine a well-established theory lies at the heart of all conspiratorial thinking (as well as creationism, Holocaust denial [Post-script note of 2018: Presently I don’t believe this belongs to conspiratorial thinking] and the various crank theories of physics). All the ‘evidence’ for a 9/11 conspiracy falls under the rubric of this fallacy.”

A successful scientific theory organizes masses of information into a coherent, well-tested narrative. When a theory has managed to explain the real world accurately enough for long enough, it becomes accepted as fact. Conspiracy theorists, Shermer points out, generally ignore the mass of evidence that supports the mainstream view and focus strictly on tiny anomalies. But, in a complex and messy world, the fact that there might be a few details we don’t yet understand should not be surprising.

A good example is the conspiracist fascination with the collapse of 7 World Trade Center. Since the 47-story tower was not hit by an airplane, only by the debris of the North Tower, investigators weren’t sure at first just how or why it collapsed hours after the attacks. A scientist (or for that matter, a journalist or historian) might see that gap in our knowledge as an opportunity for further research (see “WTC 7: Fire and Debris Damage,” page 53). In the conspiracy world, however, even a hint of uncertainty is a chance to set a trap. If researchers can’t “prove” exactly how the building fell, they say, then there is only one other possible conclusion: Someone blew it up.

♣

My comment:

Meigs’ afterword goes on for other ten pages but the excerpts quoted above give the picture: a psychological analysis of the truther mentality goes to the core to understand the movement. For instance, this “Someone blew WTC 7 up” is exactly what I call “paleologic” modes of mentation, and illustrated it with a classic example by a psychiatrist: “If the Greeks are afflicted by epidemics, it is because Phoebus wants to punish Agamemnon.” (“Paleologism” is the subject of some chapters of my book.)

Re the Scientific American statement about “holocaust denial” cited above even Mark Weber, a revisionist historian and current director of the Institute for Historical Review (IHR) who has authored over a hundred articles relating to holocaust claims, has acknowledged that “it cannot be disputed” that “millions [of Jews] were forced from their homes; millions lost their lives” (listen the April 25, 2012 “Mark Weber Report: Holocaust Deceit, Remembrance and Reality”).

Contrary to what WN truthers claim, I believe that rejecting 9/11 conspiracy theories, and seriously considering the new approach to holocaust studies represented by Irmin Vinson, Mark Weber and David Irving are the mark of the mature nationalist.

American civil war Christendom Deranged altruism Egalitarianism Enlightenment French Revolution Individualism Kevin MacDonald Liberalism Psychology Slavery

Our loose screw

That Whites have got a loose screw is patent even in the writing of the foremost expert on how the Jews are capitalizing on it. In an article at his webzine, The Occidental Observer, Kevin MacDonald put it in simple terms:

My view is that moral universalism and guilt are aspects of individualism as an ethnic trait of Europeans (see here, p. 23ff). These traits are profoundly maladaptive in the modern world where they have been used as swords by the historic enemies of Europeans and their civilization. European individualist culture creates morally defined ingroups rather than ingroups based on kinship, with high levels of altruistic punishment against violators. The Puritan-Yankee culture that was so influential in shaping America is a prominent example, as in the movement to abolish slavery in the 19th century and the Civil Rights movement in the 20th century. These morally defined ingroups function to prevent defection in societies not based on biological relatedness. Guilt then functions as a negative emotion motivating people to adhere to group norms. The success of the culture of the Holocaust in manufacturing guilt is testimony to the continuing success of this strategy.

The strategy of Jewish intellectual movements for destroying Europeans and their culture has been to convince the Europeans of their own moral bankruptcy. Jewish intellectual movements have presented Judaism as morally superior to European civilization and European civilization as morally bankrupt and the proper target of altruistic punishment. The consequence is that once Europeans are convinced of their own moral depravity, they will destroy their own people in a fit of altruistic punishment.

More technically, at The Occidental Quarterly (TOQ), the academic journal for white studies, Prof. MacDonald approaches the same subject in more abstract terms (e.g., “the free-rider problem,” “altruistic punishment,” etc.) that require previous knowledge from the reader about esoteric fields of inquiry such as evolutionary psychology among humans.

In an article published last year at TOQ MacDonald wrote:

It is noteworthy that the French Revolution had pronounced egalitarian, anti-aristocratic trends, often couched in the language of moral ingroups and outgroups in opposition to the aristocracy. For example, the moral condemnation of social hierarchy by the Jacobin radicals during the French Revolution is a major theme of Lothrop Stoddard’s The French Revolution in San Domingo. Thus Stoddard notes the hatred toward the White slave-owning colonists. During the height of the Reign of Terror, colonists sent home to France were greeted, in the words of one such unfortunate, with “a furious hatred… A hatred so intense that our most terrible misfortunes did not excite the slightest commiseration.” At the same time, mulatto and Black delegates from San Domingo were greeted with delirious applause.

Such sentiments recall the moral fervor of the Puritan-descended Yankee abolitionists in the period prior to the American Civil War. For example, for Orestes Brownson (1803–1876), a prominent publicist and activist, the Civil War was a moral crusade waged not only to preserve the union, but to emancipate the slaves. He argued “for the unity of races and the inherent dignity of each person, and he lambasted Southerners for trying to enlarge their political base” by adding to the number of slave states. Writing in 1840, Brownson claimed that we should “realize in our social arrangements and in the actual conditions of all men that equality of man and man” that God had established but which had been destroyed by capitalism. According to Brownson, Christians had to

bring down the high, and bring up the low; to break the fetters of the bound and set the captive free; to destroy all oppression, establish the reign of justice, which is the reign of equality, between man and man; to introduce new heavens and a new earth, wherein dwelleth righteousness, wherein all shall be as brothers, loving one another, and no one possessing what another lacketh.

It’s interesting that whereas the aristocratic-egalitarian military groups emphasized by Duchesne produced cohesion and loyalty as a result of fealty to a successful leader (rather than on the basis of kinship), the East Anglian model for cohesion was the creation of moral and ideological bases of group cohesion (rather than on the basis of kinship). These two models are thus variants on the individualist theme. The Puritans famously imposed penalties on people who departed from the moral/ideological strictures of the society. They were also willing to incur great costs to impose their moral/ideological version of truth. Puritan “ordered liberty” was the freedom to act within the confines of the moral order. This might be called the paradox of individualism: In order to form cohesive groups, individualists have at times erected strong social controls on individual behavior that result in group cohesion.

The logic connecting these tendencies to the individualist hunter-gather model is obvious: Like all humans in a dangerous and difficult world, hunter-gatherers need to develop cohesive, cooperative in-groups. But rather than base them on known kinship relations, the prototypical egalitarian-individualist groups of the West are based on reputation and trust. Egalitarian-individualists create moral-ideological communities in which those who violate public trust and other manifestations of the moral order are shunned, ostracized, and exposed to public humiliation—a fate that would have resulted in evolutionary death during the harsh ecological period of the Ice Age—, the same fate as the derelict father who refused to provision his children.

A possible evolutionary legacy of this phenomenon is a greater tendency to engage in what social scientists term “altruistic punishment,” defined as punishment of people who depart from the moral-ideological consensus that costs the punisher. A cooperative culture derived from European hunter-gathers would be expected to be characterized by high levels of altruistic punishment directed at free-riders. This is studied in a game among strangers who donate to a common pot that is increased by a set multiplier by the experimenter and then divided equally. Free riders contribute little but get all the benefits. Altruistic punishers incur costs to punish the cheaters. This punishment is motivated by moral outrage. Because it is played among strangers, the game mimics individualistic societies. Whatever the political and economic complexities that led to the Civil War, it was the Yankee moral condemnation of slavery that inspired and justified the massive carnage of closely related Anglo Americans on behalf of slaves from Africa. Militarily, the war with the Confederacy was the greatest sacrifice in lives and property ever made by Americans.

The Puritans tended to pursue utopian causes framed as moral issues, not hesitating to endure high costs in order to punish those who violated the moral norms of the ingroup. They were prone to utopian appeals to a “higher law” and the belief that government’s principal purpose is moral. New England was the most fertile ground for “the perfectability of man creed,” and the “father of a dozen ‘isms’.” It goes without saying that all of the great European wars of the 20th century have been rationalized in moral terms—to secure the Enlightenment ideals of freedom, democracy, and individual rights against the state.

To conclude, my proposal is that the culture of the West as it developed in the modern era owes much more to egalitarian individualism than to aristocratic individualism. It’s interesting that all of the intellectual movements discussed in The Culture of Critique involved moral indictments of the West and its history of slavery, segregation, colonialism, anti-Semitism, exclusion of Jews from the Protestant elite. Clearly the most egregious of these moral failings stem from the cultural strand of aristocratic egalitarianism, not the egalitarian individualism that eventually won out.

Nevertheless, these movements have managed to create a moral community that taps into the hunter-gatherer ethic of egalitarian individualism. As noted above, Duchesne attributes the decline of aristocratic individualism partly to “the ethical demands of modern democratic liberalism.” However, the psychological power of the ethical demands of modern liberalism themselves require explanation. The argument here is that the roots of the creation of a moral-ideological ingroup stem from the unique egalitarian-individualist strand of the culture of the West.

The general dismantling of the culture of the West, and eventually its demise as anything resembling an ethnic entity, is occurring as a result of a moral onslaught triggering a paroxysm of altruistic punishment and based ultimately on these evolved tendencies.

MacDonald’s long piece can be read here.

Tags Jewish question (JQ), United States

Alice Miller Child abuse Christendom Friedrich Nietzsche Hojas Susurrantes (Whispering Leaves - book) Psychology

A Christian troll

Usually I don’t respond to trolling. But these days I got a terrible toothache and lost my patience. So here we go.

In my previous post a native German speaker (see how he uses quotation marks below), Thomas Fink, said in a comment that I didn’t allow to pass:

I checked occasionally into Chechar when I came across him on his journey from Larry Auster into eternity. He had a lot of conversions and recently he converted from the „jewish problem“ to the „Christian problem“.

“Conversion” is the wrong word here. I knew that there was a big Christian Problem since, as a young boy, my father’s doctrine of eternal damnation caused havoc in my worldview, and by 1976 I read Nietzsche for the first time in my life. Hardly can such an old critique of Christianity that gradually matured in my mind be called a sudden “conversion.”

As to the Jewish Problem, “conversion” is the wrong word too. A few years ago I didn’t know that the Jew Yagoda and his Jewish henchmen killed more innocent Whites than the millions of slaughtered Jews attributed to Himmler by orthodox historians. Awakening up to the facts of history—the Bolshevik Jews, not the Germans, started the genocide—is no “conversion,” but an awakening from the matrix of political correctness.

Fink’s trolling continues:

He is obviously a psychologically very troubled person, who was himself quite frank about this.

One of the reasons that I didn’t let Fink’s comment appear in the thread where it was posted, but instead added it as a whole new entry here, is because this is the second time that an angry Christian insults me in the last few days with sentences similar to the above: a perfect inversion of reality.

Why is this is a perfect inversion of reality? Because those who were abused in their childhood or adolescence and speak out vehemently about the abuse as adults are the sanest humans in the world.

Fink should know better, since a native German speaker, the Swiss psychologist Alice Miller, devoted her entire literary career to demonstrate why those who speak out about the abuse are infinitely saner than those who, following the accepted norms of conduct, repress their traumas. I wrote a book on the subject, the third of my Hojas Susurrantes, and cannot discuss this complex subject here (but you can take a look at my other blog, Fallen Leaves).

The Christian troll continues:

I do not think that it is ad hominem to link his anti Christianity with his upbringing as a Catholic and psychologically not resolved problems [my emphasis] with his Catholic parents, documented by himself.

This is an obvious lie. Fink simply has not read my Hojas Susurrantes. He doesn’t know, therefore, how “resolved” or “unresolved” my inner psyche might be.

Fink’s implicit commandment, Thou Shalt Not Talk About Your Abusive Parents, is the flawed implicit commandment of millions upon millions of psychologically dissociated humans: If you publicly talk about your traumatizing childhood or adolescence you must be a dissociated adult. In other words, our society only allows the victim of parental abuse to keep absolutely quiet about his or her life, or perhaps speak only in the privacy of a so-called therapist office. This is exactly why many neuroses and most psychoses cannot be healed by psychotherapy (besides Alice Miller’s work see also Jeffrey Masson’s).

The troll continues:

If someone works in the field of pure logic it is possible to detach the results of his work from his way of living but in the field of religion and social science your personal conduct [Chechar’s], who you are and where you came from is important, even if you can citate [sic] [Karlheinz] Deschner and write coherent sentences in a seemingly detached manner.

You see? Zero arguments.

Fink seems to be saying that because like Deschner—the German scholar who authored the multivolume Criminal History of Christianity—I feel passionate about Christianity, I must be emotionally unbalanced. In other words: I am not allowed to emotionally rebel openly and publicly against, say, the doctrine of eternal torture that my father used against me when I was a little boy.

Nope! You just cannot rebel publicly! Go to the therapist’s office instead! Otherwise that would be “personal conduct” reflecting “unresolved” emotional issues.

This grotesque line of reasoning is like asking Solzhenitsyn to write a “detached” Gulag Archipelago with no mention of any of Solzhenitsyn’s personal suffering he endured in the Gulag System. According to Fink’s logic, should we also call Solzhenitsyn “obviously a psychologically very troubled person” because he dared to speak out publicly using his own life experiences?

Let’s continue with the troll’s comment:

So it is of significance that Chechar and most of the anti Christian right circle around the thinking of a compulsive masturbator who went certifiably mad, that is Nietzsche.

In the last few days, because of his tragic death, I did a little research into the life of another Nietzsche fan, that is Jonathan Bowden. He was a great orator, but he was also a very troubled person, I could sense this on the spot. This is, by the way an ability I have. There is a lot of talk now, that Jonathan only was so great, because he was always on the edge. Maybe. But by definition, everyone who is „on the edge“ is troubled by unresolved sin. And I will never be part of a movement which is dominated by people like this. And this definition of troubled persons includes by the way also many persons who call themselves Christian.

I cannot speak of Bowden’s life, but I have read thick volumes by German authors about the life of Nietzsche, and neither Curt Paul Janz nor Werner Ross ever used the word “sin” against the poor philosopher.

Yes, Nietzsche went mad after his cataclysmic breakdown of January 3, 1889, and never recovered his powerful intellect. A tragedy. But I remember my High School lesson of logic so well! It is a classic ad hominem to dismiss all of Nietzsche’s work prior to 1889 because of what happened to the poor man in and after that year.

Listen to the troll:

In fact this whole anti Christianity boils down to a graffiti on a wall near the Catholic Church in my small German town, which translates as: „Get the bible out of my head!“ which translates as: Get the law of nature out of my head! And that is what Nietzsche found out the hard way: you cannot redefine sin as virtue and live a happy life thereafter. It is not possible, because Gods [sic] law is natures [sic] law, and every unresolved sin will rot in you and make your life miserable.

What a personal and fallacious way of dismissing our arguments! I won’t speak of Nietzsche here, but can speak of me.

Fink simply does not address any of the arguments I have presented so far critical of Christianity. Not a single one. He reminds me of Fjordman, who got mad at another blogger, Tanstaafl, and me when we dared to point out to some philo-Semitic counter-jihadists that besides the Muslim Problem we have a Jewish Problem throughout the West. Half-Jew Fjordman never advanced any argument whatsoever in his many “replies” in the commentariat section of the counter-jihad site. Instead, he insulted Tanstaafl and lied about me.

Fink’s ad hominem stance is so self-defeating that, instead of indulging myself with the last word, I better reproduce his last sentence and leave his comment hanging:

For the non believer the only way out of this dilemma is suicide which now becomes fashionable as antinatalism or the way of the Marquis the Sade which is open rebellion against God by the way of torture and murder.

Tags Christian question (CQ), Jewish question (JQ)

Abraham (patriarch) Alexander the Great Alice Miller Ancient Greece Ancient Rome Archeology Carl Gustav Jung Carthaginians Child abuse Christendom Ethnic cleansing God Hannibal Hojas Susurrantes (Whispering Leaves - book) Holocaust Human sacrifice Infanticide Lloyd deMause Maxfield Parrish Mayas Neanderthalism Old Testament Philosophy of history Polybius Pre-Columbian America Prehistory Pseudoscience Psychiatry Psychohistory Psychology Stefan Zweig Thebes

Translation of pages 543-609 of “Hojas susurrantes”

Post author By C .T.
Post date March 2, 2012
5 Comments on Translation of pages 543-609 of “Hojas susurrantes”

Note of September 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath.

Tags History, Trauma model of mental disorders

Alice Miller Amerindians Beauty Carthaginians Child abuse Ethnic cleansing Hojas Susurrantes (Whispering Leaves - book) Human sacrifice Incas Infanticide Lloyd deMause Mayas Neanderthalism Philosophy of history Pindar Pre-Columbian America Psychohistory Psychology Spain

Translation of pages 483-541 of “Hojas susurrantes”

Post author By C .T.
Post date February 29, 2012
15 Comments on Translation of pages 483-541 of “Hojas susurrantes”

Note of September 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath.

Tags History, Mexico, Trauma model of mental disorders

Alice Miller Child abuse Day of Wrath (book) Pseudoscience Psychiatry Psychology

Why psychiatry is a false science

Post author By C .T.
Post date January 13, 2012
27 Comments on Why psychiatry is a false science

This text appears in Day of Wrath

______ 卐 ______

“An irrefutable hypothesis is a
sure-fire sign of a pseudoscience.”

—Terence Hines [1]

According to Ron Leifer, there have been four parallel critiques of psychiatry: Thomas Szasz’s conceptual and logical critique of the mental illness idea; Leifer’s own parallel critique of social control through psychiatry, Peter Breggin’s medical evaluation of the assaults on the brain with drugs, electroshock and lobotomy, and the cry of those who have been harmed by it.[2]

Another way to question the validity of psychiatry is to examine the scientific basis of biological psychiatry. This fifth parallel critique, which I would call the evaluation of the scientific status of psychiatry, takes psychiatry to task on its own theoretical base. Exponents of this late strategy have focused on the various bio-reductionist claims and logical fallacies in psychiatry;[3] on the dubious science behind psychopharmacology,[4] and on statistical analyses that show that poor countries with few psychiatric drugs called neuroleptics (“antipsychotics”) fare much better in the treatment of people in psychotic crisis than the rich countries.[5]

Here I will present an apparently innovative way to call into question the scientific status of biological psychiatry.

However odd it may seem, biopsychiatry has not been attacked from the most classic criteria to spot pseudosciences: Karl Popper’s test that distinguishes between real and false science, and the principle known as Occam’s razor. Both of these principles have been very useful in the debunking of paranormal claims,[6] as well as biological pseudosciences such as phrenology.

Mario Bunge, the philosopher of science, maintains that all pseudosciences are sterile. Despite of its multimillion-dollar sponsoring by the pharmaceutical companies, biological psychiatry remains a sterile profession today.[7] Despite its long history of biological theories since 1884 when Johann Thudichum, the founder of modern neurochemistry, believed the cause of madness were “poisons fermented in the body” to the current dopamine theory of schizophrenia, psychiatrists have been unable to find the biological cause of the major disorders listed in the Diagnostic and Statistical Manual of Mental Disorders.[8]

This lack of progress was to be expected. If the biologicistic postulate on which psychiatry lays its foundational edifice is an error, that is to say, if the cause of mental disorders is not somatogenic but psychogenic, real progress can never occur in biological psychiatry; and the subject of mental disorders should not belong to medical science but to psychology.

Nancy Andreasen, the editor of the American Journal of Psychiatry, the most financed and influential journal of psychiatry, recognizes in Brave New Brain, a book published in 2001, that:

• There has not been found any physiological pathology behind mental disorders;

• nor chemical imbalances have been found in those diagnosed with a mental illness;

• nor genes responsible for a mental illness have been found;

• there is no laboratory test that determines who is mentally ill and who is not;

• some mental disorders may have a psychosocial origin.[9]

A better proof of sterility in biopsychiatry can hardly be found. It is worth saying that a book reviewer tagged Andreasen’s book as “the most important psychiatry book in the last twenty years.”[10] The above points show us why, since its origins, psychiatry and neurology are separated.

Popper’s litmus test

While neurology deals with authentic brain biology, it is legitimate to ask whether psychiatry might be searching for a biological mirage.

In The Logic of Scientific Discovery philosopher of science Karl Popper tells us that the difference between science and pseudosciences lies in the power of refutability of a hypothesis.[11] Despite its academic, governmental and impressive financial backing in the private sector, psychiatry does not rest on a body of discoveries experimentally falsifiable or refutable. In fact, the central hypothesis in psychiatry, a biomedical entity called mental illness—say “schizophrenia”—cannot be put forward as a falsifiable or refutable hypothesis.

Let us consider the claim that psychiatrists use the drugs called neuroleptics to restore the brain chemical imbalance of a schizophrenic. A Popperian would immedia-tely ask the questions: (1) What is exactly a brain chemical imbalance? (2) How is this neurological condition recognized among those who you call schizophrenics and which lab tests are used to diagnose it? (3) Which evidence can you present to explain that the chemical imbalance of the so-called schizo-phrenic has been balanced as a result of taking the neuroleptic?

Before these questions the psychiatrist answers in such a way that he who is unfamiliar with the logic of scientific discovery will have great difficulties in detecting a trick. For instance, Andreasen has acknowledged that there have not been found biochemical imbalances in those diagnosed with a mental illness and that there is no laboratory test that determines who is mentally ill and who is not. That is to say, Andreasen is recognizing that her profession is incapable of responding to the second and third questions above. How, then, does she and her colleagues have convinced themselves that neuroleptics restore to balance the “chemically unbalanced” brains of schizophrenics? Furthermore, why does Andreasen have stated so confidently at the beginning of the section in Brave New Brain that addresses the question of what causes schizophrenia that the disorder “is not a disease that parents cause”?

Speaking in Popperian terms the answer is: by contriving a non-falsifiable or irrefutable hypothesis. In contrast to neurologists, who can demonstrate the physiopathology, histopathology or the presence of pathogen microorganisms, Andreasen and other psychiatrists recognize that they cannot demonstrate these biological markers (faulty genes or biochemical imbalances) that they postulate in the major disorders classified in the revised, fourth edition of the Diagnostic and Statistical Manual of Mental Disorders, the DSM-IV-TR. If they could do it, psychiatry as a specialty would have disappeared and its body of knowledge merged in neurological science. What psychiatrists do is to state that after almost a century of research in, for instance, schizophrenia, the medical etiology of the “disease” is still “unknown,” and they claim the same of many others DSM-IV behaviors.

As Thomas Szasz has observed, in real medical science physicians observe the pathological alterations in the organs, tissue, and cells as well as the microbial invasions, and the naming of the disease comes only after that. Psychiatry inverts the sequence. First it baptizes a purported illness, be it schizophrenia or any other, but the existence of a biological marker is never discovered, though it is dogmatically postulated.[12] A postulate is a proposition that is accepted without proof. Only by postulating that these disorders are basically genetic and that the environment merely plays a “triggering” role can psychiatrists justify to treat them by physical means. On the other hand, if neuroses and psychoses are caused by poor parenting and extreme parental abuse respectively, to treat them with drugs, electroshock or lobotomy only “re-victimizes” the victim.[13]

In the 1930s, 40s, 50s and 60s tens of thousands of lobotomies were performed in the United States,[14] but since the advent of neuroleptics only about two hundred surgical lobotomies are performed each year in the world. About 100,000 people are being electro-shocked every year in the United States alone, many against their will.[15] North America consumes about 90 per cent of the world’s methylphenidate (“Ritalin”) for American and Canadian children. Many parents, teachers, politicians, physicians and almost all psychiatrists believe in these “medical model” treatments for unwanted behaviors in children and teenagers.

On the other hand, the “trauma model” is an expression that appears in the writings of non-biological psychiatrists such as Colin Ross. Professionals who work in the model of trauma try to understand neurosis and even psychosis as an injury to the inner self inflicted by abusive parenting.[16] As shown in the next essay of this book, the psyche of a child is very vulnerable to persistent abuse while in the process of ego formation. Some books of the proponents of the old existential and “schizophrenogenic” mother are still in print.[17] More recently, the books by Alice Miller have also become popular.[18] In a moving and yet scholarly autobiography John Modrow maintains that an all-out emotional attack by his parents caused a psychotic crisis in his adolescence.[19] Despite claims to the contrary, the trauma model of psychosis is still alive. Only in 2004 two academic books were released on the subject,[20] and in the Journal of Psychohistory Lloyd deMause still suggest that the gamut of mental disorders, from the dissociative states and psychoses of ancient times to the neuroses of today, are consequence of child abuse.[21]

Unfalsifiability

Let us take as an example an article published in a July 2002 Time magazine. The author used the case of Rodney Yoder, abused during his childhood and as adult hospitalized in a psychiatric hospital in Chester, Illinois. From the hospital Yoder undertook an internet campaign for his liberation. Catching on the favorite phrases of psychiatrists the Time writer tells us: “Scientists are decades away [my emphasis] from being able to use a brain scan to diagnose something like Yoder’s alleged personality disorders.”[22] In the same line of thinking, Rodrigo Muñoz, a former president of the American Psychiatric Association in the 1990s, stated in an interview: “We are gradually advancing to the point when we will be able [my emphasis] to pinpoint functional and structural changes in the brain that are related to schizophrenia.”[23] That is to say, psychiatrists recognize that at present they cannot understand a mental disorder through purely physical means, though they have enormous faith they will in the near future. Hence it is understandable what another psychiatrist told the Washington Post: “Psychiatric diagnosis is descriptive. We don’t really understand psychiatric disorders at a biological level.”[24] Psychiatrists only rely on conduct, not on the individual’s body, to postulate that there is a biological illness. Child psychiatrist Luis Méndez Cárdenas, the director of the only public psychiatric hospital in Mexico which specializes in committing children, told me in a 2002 interview: “Since the cause of any disorder is unknown, the diagnosis is clinical.”

More to the point, in February 2002 I debated psychiatrist Gerard Heinze, the director of the Instituto Nacional de Psiquiatría (the Mexican equivalent to the American National Institute of Mental Health or NIMH.) Arguing with Heinze I rose the question of the lack of biological markers in his profession. Heinze answered enumerating two or three diseases that medical science has not fully understood; he tried to make the point that mental disorders lie in this category of still incomprehensible diseases. For example, until 2006 the Hutchinson-Gilford syndrome, which makes some children start to age since their childhood, was an authentic biomedical disease of unknown etiology. But its existence was not controversial before 2006: it was enough to see the poor aged children to know that their problem was clearly somatic. On the other hand, diagnoses of the alleged psychiatric disorders are so subjective that their inclusion in the DSM has to be decided by votes in congresses of influential psychiatrists. Heinze’s point would not have strained my credulity to the breaking point if most of the 374 DSM-IV diagnoses were already proven biomedical illnesses with only a few of them remaining as mysterious diseases. But we are asked to believe that virtually all of the DSM behaviors are mysterious diseases “of unknown etiology”!

One last example related to a 2003 hunger strike of psychiatric survivors in Pasadena, California, who demanded scienti-fic proof of mental illness as a genuine biomedical disease, will illustrate this attitude.[25]

A demand of the hunger strikers was addressed to the American Psychiatric Association and the offices of the Surgeon General. Psychiatrist Ron Sterling dismissed the strikers’ demand for positive scientific proof describing the mental health field in the following way: “The field is like cardiology before cardiologists could do procedures like electrocardiograms, open-heart surgery, angiograms and ultrasound […]. Since brain structure and physiology are so complex, the understanding of its circuitry and biology are in its infancy.”[26] The Surgeon General Office did not even bother to respond. However, in a statement released in September 2003 the American Psychiatric Association conceded that:

Brain science has not advanced to the point where scientists or clinicians can point to readily discernible pathologic lesions or genetic abnormalities that in and of themselves serve as reliable or predictive biomarkers of a given mental disorder or mental disorders as a group… Mental disorders will likely be proven [my emphasis] to represent disorders of intracellular communication; or of disrupted neural circuitry.

The trick to be noticed in the above public statements is that psychiatrists, physicians all things considered, are stating that even though the etiology of mental disorders is unknown such etiology is, by definition, biological, and that it is only a matter of time that it will likely be proven. This is the hidden meaning of the code word “of unknown etiology.” By doing this psychiatrists dismiss in toto the work of the many researchers who have postulated a psychogenic origin of mental distress and disorders.

Although it is more parsimonious to consider a psychological cause for a mental disturbance that has no known biological markers, with its somatogenic dogma orthodox psychiatry ignores the simplest hypothesis, the model of trauma. To inquire into Yoder’s childhood, for instance, is axiomatically dismissed in a science that clings to only one hypothesis. In other words, by postulating unknown etiologies that will be discovered in the future by medical science—never by psychologists—, these physicians have presented us a biological hypothesis of mental disorders in such a way that, even if wrong, cannot be refuted.

If psychiatrists were true scientists they would present their biological hypo-thesis under the falsifiability protocol that Popper observed in hard sciences. Let us consider the hypothesis:

“At sea level water boils at 40º C.”

This is a scientific hypothesis in spite of the fact that the proposition is false (water does not boil at 40º but at 100º C). The hypothesis is scientific because it is presented in such a way that it just takes putting it to the test in our kitchen with a thermometer to see if it is true or not: if water does not boil at 40º C, the hypothesis is false.

In other words, according to Popper the scientific quality of a hypothesis does not depend on whether the hypothesis is true, but however paradoxical it may seem, it depends on whether the hypothesis may be refuted assuming it is false.

Thus the hypothesis that at present water boils at 40º C can be refuted: it is a scientific hypothesis. On the other hand, the hypothesis that schizophrenia and the other major mental disorders are biological and that this “will likely be proven,” the words of the American Psychiatric Association, cannot be refuted: it is not a scientific hypothesis. Against this biological hypothesis there is no possible evidence at present, that is, there is no empirical evidence that can show that the hypothesis is wrong.

This is the sure-fire sign of a pseudoscience.

Conclusion

A biopsychiatry that drugs millions of children with healthy brains is not a genuine science. True scientists, such as geologists or biologists, never postulate their central hypotheses as non-falsifiable hypotheses that “will likely be proven.” It is the futuristic stance of psychiatrists what gives the lie to the claim that their belief system is scientific.

A pseudo-science is a belief system that pretends to be scientific. Psychiatry is not the only biological pseudoscience, but it exhibits the same unequivocal signs of pseudoscience present in every system that pretends to be scientific. Other biological pseudoscientists such as phrenologists or the communist proponents of anti-Mendel genetics did not comply with the Popperian requirement of presenting their conjectures in falsifiable form either.

All pseudosciences, biological or paranormal, have four things in common. Just as its biological sisters (phrenology and anti-Mendel genetics) and its paranormal cousins (e. g., parapsychology and UFOlogy), psychiatry is a “science” that (1) presents its central hypothesis in a non-falsifiable way; (2) idolizes in perpetuity that sole hypothesis; (3) violates the economy principle by ignoring the more parsimonious alternative, and (4) is completely sterile. After decades of research neither phrenologists nor psychiatrists, para-psychologists or ufologists, have demons-trated the existence of the (alleged) pheno-mena they study.

In other words, psychiatrists do not have medical or scientific evidence to back their claims. Their own recognition that they cannot tell us anything about the above-mentioned question—with which lab tests do you diagnose this so-called neurological condition?—demonstrates that their schizophrenia hypothesis is unscientific. The same can be said of ADHD, bipolar “illness,” depression and the other major DSM disorders.

In a nutshell, psychiatry is not a science. Since the middle 1950s the lack of a mental health science in the medical profession has been compensated by an invasive marketing and the aggressive sales of psychiatric drugs by the pharmaceutical companies.[27]

_______________

[1] Terence Hines, Pseudoscience and the paranormal: a critical examination of the evidence. New York: Prometheus Books, 1988, p. 2.

[2] Ron Leifer, “A critique of medical coercive psychiatry, and an invitation to dialogue,” Ethical Human Sciences and Services, 2001, 3 (3), 161-173 (the journal has been renamed Ethical Human Psychology and Psychiatry).

[3] Colin Ross & Alvin Pam, Pseudoscience in biological psychiatry: blaming the body. New York: Wiley & Sons, 1995.

[4] Elliot Valenstein, Blaming the brain: the truth about drugs and mental health. New York: Free Press, 1998.

[5] Robert Whitaker, Mad in America: bad science, bad medicine, and the enduring mistreatment of the mentally ill. Cambridge, Massachusetts: Perseus, 2001.

[6] The Committee for the Scientific Inquiry, that publishes the bimonthly Skeptical Inquirer and whose members included luminaries such as Martin Gardner, Isaac Asimov and Carl Sagan, has been a think tank in the debunking of pseudosciences since 1976.

[7] Cf. Ethical Human Psychology and Psychiatry, a journal authored by a group of mental health professionals that specializes in debunking biopsychiatry.

[8] For a critical review of the dopamine theory of schizophrenia see for example Valenstein, Blaming the brain, pp. 82-89; Ross and Pam, Pseudoscience, pp. 106-109.

[9] Nancy Andreasen, Brave new brain: conquering mental illness in the era of the genome. New York: Oxford University Press, 2001.

[10] Ty Colbert, book review in Ethical Human Sciences and Services, 2001, 3 (3), p. 213.

[11] Karl Popper, The Logic of Scientific Discovery. New York: Routledge, 2002, chapters 4 and 6 esp.

[12] See for example Thomas Szasz, Pharmacracy: medicine and politics in America. Connecticut: Praeger, 2001.

[13] César Tort, “Cómo asesinar el alma de tu hijo” in Hojas Susurrantes, Lulu distributors, 2016.

[14] As to date Whitaker’s Mad in America is the most readable exposé I know of the darkest period in American psychiatry.

[15] Ibid.

[16] See for example Silvano Arieti, Interpretation of schizophrenia. New Jersey: Aronson, 1994. Originally published in 1955, this celebrated treatise is worth revisiting.

[17] See for example Ronald Laing, The divided self: an existential study in sanity and madness (Selected works of R.D. Laing, 1). New York: Routledge, 1999.

[18] E.g., Alice Miller, Breaking down the wall of silence: the liberating experience of facing painful truth. New York: Dutton, 1987.

[19] John Modrow, How to become a schizophrenic: the case against biological psychiatry. New York: Writers Club Press, 2003.

[20] Colin Ross, Schizophrenia: an innovative approach to diagnosis and treatment. New York: Haworth Press, 2004. See also John Read, Loren Mosher and Richard Bentall, Models of madness. New York: Routledge, 2004.

[21] See e.g., Lloyd deMause, “The Evolution of the Psyche and Society” in The Emotional Life of Nations. New York: Other Press, 2002.

[22] John Cloud, “They call him crazy,” Time, 15 July 2002.

[23] Rodrigo Muñoz, quoted in Jeanette De Wyze, “Still crazy after all these years,” San Diego Weekly Reader, 9 January 2003.

[24] Thomas Laughren, quoted in Shankar Vedantam, “Against depression, a sugar pill is hard to beat: placebos improve mood, change biochemistry in majority of trials of antidepressants,” Washington Post, 6 May 2002.

[25] Fred Baughman, Peter Breggin, Mary Boyle, David Cohen, Ty Colbert, Pat Deegan, Al Galves, Thomas Greening, David Jacobs, Jay Joseph, Jonathan Leo, Bruce Levine, Loren Mosher and Stuart Shipko, “15 December 2003 reply by scientific panel of the Fast for Freedom in Mental Health to the 26 September statement by the American Psychiatric Association.” (I read this article at the beginning of 2004 in mindfreedom.org.)

[26] Ron Sterling, “Hoeller does a disservice to professionals,” op-ed rebuttal, The Seattle Post-Intelligencer, 9 September 2003.

[27] Valenstein, Blaming the brain (op. cit.).

Tags Trauma model of mental disorders

Music Psychology Stefan Zweig

An unheard of continent for nationalists

Post author By C .T.
Post date December 10, 2011
3 Comments on An unheard of continent for nationalists

The recent discussion in this blog about degenerate forms of music moved me today to add a post about Jung’s concept of the “Self.”

It’s all too obvious that, like the rest of mankind, white nationalists are totally ignorant of depth psychology, which must not be confused with the epidermal psychology that is taught at our universities.

A few days ago I reviewed my copy of Stefan Zweig’s Confusion: The Private Papers of Privy Councillor R von D as a starting point to introduce nationalists to deep psychology. Unfortunately, I cannot quote it here since my copy is in Spanish.

Originally the idea occurred to me to write every Friday or Saturday about how modern pleb music—rock and its heaviest derivatives—is “bad for you,” as CorkyAgain said in a recent thread. Unfortunately, besides some snippets from George Lincoln Rockwell and Ford’s The International Jew about music promoted by the Jews I don’t know if there exists more substantial literature that demonstrate this premise, that is, scholarly literature from professional musicians.

Whereas the members of my family are classical musicians, my field of interest had nothing to do with music. Music is not my forte, at least not as a profession. Before I became racially aware I used to be a fan of what may be called intuitive psychology, to differentiate it from academic psychology: the latter, the impossible attempt to understand the human psyche without delving deeply into the dark chambers of one’s soul. Genuine delving into one’s own Self is so didactic that I believe that Zweig could be a good starting point to invite nationalists to set foot on an unheard of continent. That they know nothing of it reminds me that most people who live in New York have never set foot in the Statue of Liberty.

Incidentally, those who complain that Zweig was Jewish should remember that he passed the “Hitler test”. Zweig wrote the script for a Richard Strauss comic opera, and Strauss insisted that Zweig’s name appeared on the theatrical billing, much to the ire of the Nazi regime. But it seems that the script of Strauss’ chosen librettist was read by none other than the Führer himself before the opera was premiered.

I am tempted to purchase a copy of a German-English translation of Zweig’s Confusion with the sole purpose of quoting it here. But is it worth it? I very much doubt that nationalists are interested in intuitive psychology, in spite of the fact that much of the movement’s failure has been the result of the emotional imbalance of some of its members during the previous decades.

Tags Biography

Alice Miller Carthaginians Child abuse Hojas Susurrantes (Whispering Leaves - book) Human sacrifice Infanticide Lloyd deMause Old Testament Philosophy of history Psychiatry Psychohistory Psychology

Translation of pages 419-482 of Hojas susurrantes

Post author By C .T.
Post date September 14, 2011
22 Comments on Translation of pages 419-482 of Hojas susurrantes

Note of September 2017: I have removed this text because a slightly revised version of it is now available in print within my book Day of Wrath.

Tags Trauma model of mental disorders

Arthur Schopenhauer Aryan beauty Beauty Blacks Christendom Conservatism Degeneracy Deranged altruism God Homosexuality Kali Yuga Mainstream media Maxfield Parrish Metaphysics of race / sex Philosophy Psychology Sexual degeneracy William Pierce

God and white nationalism

Post author By C .T.
Post date May 19, 2011
10 Comments on God and white nationalism

Pay me attention please: since I very rarely talk about God.

For my inner daimon, the most sacred entries of the previous incarnation of this blog are those categorized under the title “metaphysics of race.”

While I am definitively not a theist, for which I might be confused with an atheist, and while I am tempted toward agnosticism, deep in my heart I know there’s something panentheist about Nature (not to be confused with pantheism).

Today I received a hate comment precisely in the “metaphysics of race” entry that I treasure the most. I swiftly deleted it. Although I don’t believe in the existence of a personal God I still consider these sorts of comments blasphemous. The curious thing is that the blasphemer, in addition to his vulgarities that I won’t quote, stated that it is “a good thing” that “there will be no different races” in the future. For him my religious commitment to preserve the white phenotype of the most spiritual type of females in a post featuring Maxfield Parrish’s Daybreak, the embedded image within the masthead of my previous blog, is “hate” and, therefore, I must “stop the hating.”

There is no easy way to respond the blasphemer. The mental universe of the self-haters who say it’s good that the white race be melted in the pot along with the unfairer races, or that those who want to preserve it are the “haters,” is so upside-down that makes any rational discussion impossible. They are living in an inverted universe that, for me looking from its inside, is like an astronomically giant ping-pong ball where the space is white with tiny little black holes on the firmament that cannot possibly be… anti-stars?

Instead of trying for their inverted glove to be turned inside-out and get them back into the real world, where the space is black, love is love and hate hate, a wiser approach is to note how William Pierce tried to create a new religion among those who were already racially conscious.

The following is a transcription of a speech delivered by Pierce in 1976 that I discovered at Counter-Currents Publishing earlier this year (here). It reminded me my adolescent infatuation with Hegel’s metaphysics and why I believe that only the eternal feminine would lead the white race to the Absolute:

Every day, I receive letters from our members across the country as well as from people here in the Washington area who have attended our meetings in the past. These letters and questions indicate that there is still some uncertainty in people’s minds as to what we are, what we believe, and what we intend to do. Questions, in other words, as to what it’s all about. I want to try again tonight to answer these questions as clearly as I possibly can.

I’m sure that one of the difficulties people have in trying to understand us is that they can’t figure out quite how to categorize us. They’re accustomed to putting everything they encounter in life into little, mental pigeonholes labeled right-wing, left-wing, communist, racist, and so on. And once they’ve done that, they think they understand the thing.

Now the trouble is that we don’t quite fit any of the customary pigeonholes. And that is because the doctrine of the National Alliance, the truth for which we stand, is not just a rehash of old and familiar ideas but is really something new to Americans.

Perhaps the best way to approach an understanding of the Alliance is to start by getting rid of some of the most troublesome pigeonholes altogether. That is, by pointing out what we are not. We are not, as many people tend to assume at first, either a conservative or a right-wing group. And I’m not just trying to be cute when I say that. I’m not just trying to emphasize that we are a special right-wing group or a better right-wing group. In fact, our truth has very little in common with most right-wing creeds. We’re not interested, for example, in restoring the Constitution. The Constitution, written 200 years ago, served a certain purpose well for a time. But that time is now passed. Nor was its purpose the same as our purpose today. We’re not interested in states’ rights, in restoring the former sovereignty of the individual states. We do not believe, as our conservative friends do, that a strong and centralized government is an evil in itself. It is, in fact, a necessity in overcoming many of the obstacles which lie ahead of us as a people.

What else is dear to the hearts of right-wingers? Do we want to restore prayer and Bible reading to the public schools? Hardly. Anti-fluoridation? Nonsense. Income tax? Abortion? Pornography? Well, we may sympathize more with the right-wing position on these issues than we do with the left-wing position, but they are still only peripheral issues for us. They are not the reason why we are here. They are not the things we are prepared to die for.

There are, in fact, several issues on which we are closer to what would ordinarily be considered the left-wing or liberal position than we are to the conservative or right-wing position. One of these issues is the ecology issue: the protection of our natural environment, the elimination of pollution, and the protection of wildlife. And there are also other issues in which we are closer to the liberals than to the conservatives, although I doubt that we agree with them completely on any issue; just as we seldom, if ever, agree completely with the right-wing on any issue.

The reason for the lack of complete agreement, when there seems to be approximate agreement, with either the right or the left is that our position on every issue is derived from an underlying view of the world which is fundamentally different from those of either the right or the left. That is, to the extent that they have any underlying philosophy at all. Often there is none, and a great many people who identify themselves as liberals, conservatives, or moderates simply have an assortment of views on various issues which are not related to any common idea, purpose, or philosophy.

Before we turn to a positive look at the Alliance, let me inject just a few more negatives. One thing we are not trying to do is to find any quick or easy solutions to the problems confronting us as a people. We have enormously difficult problems. If we are to solve them at all, we must tackle them with more determination, more tenacity, and more fanaticism than they have ever been tackled before. We must prepare ourselves mentally and spiritually for a very long, bloody, and agonizing struggle.

We mustn’t imagine that we are like a squad of soldiers about to assault a cave full of robbers and that the only preparation we need is to be sure our bayonets are fixed and that our powder is dry. This seems to be the attitude of most patriots these days and it is not a realistic one. “Throw out those bums in Washington,” they say “and our problems will be over.”

No. We must think of ourselves instead as the beginning—the barest beginning—of a mighty army whose task is not to clean out a cave full of robbers, but is to conquer an entire hostile world. Before the first shot is fired we must build our invasion fleet with thousands of ships and siege engines. We must lay in massive supplies of cannon balls, powder, and all sorts of other munitions. And we must do a hundred other things.

In other words, we must prepare ourselves for our political struggle before we can count on it yielding anything other than the invariable failure which has rewarded patriots in the past. We must build a foundation which will sustain us for a very long campaign.

Let me give you another analogy. We are like a tribe of hungry, starving people living in a land which, although the soil is fertile, provides relatively little to eat. These people find a few berries growing on bushes and a few edible roots in the ground. All they can think about is that they are hungry and they must fill their bellies. This is their immediate problem. They spend all of their time, day after day, year after year, hunting for those scarce berries on the bushes and pulling an occasional edible root out of the ground. And they never really fill their bellies; they always remain hungry and on the edge of starvation. That is because no one has ever taken a few minutes off from berry hunting and thought further ahead than the immediate problem of filling his belly, now, for this meal. No one has proposed that while some continue to hunt for berries, others in the tribe should tolerate their hunger pains for a while and make themselves a few simple tools, a simple plow from a tree branch perhaps, and a hoe, and then use these tools to plow up some of the most fertile areas of their land and plant a few berries in furrows and keep watch over them so that the birds don’t scratch them up. They could weed their furrows and perhaps divert a portion of a nearby stream for irrigation. If they did this, if they thought beyond their immediate problem, and, to the extent possible, tackled a much larger problem, they would eventually, even though it might take years, solve the problem of hunger which they could never solve when that was all they thought about. The solution to the problem of keeping their bellies full would be to develop an agricultural basis for their berry-picking and root-digging.

Now we need a philosophical and spiritual basis for our political struggle. A basis, of course, which tells us why we must fight and what we are fighting for. But we also want a basis which will tell us how to build a whole new world after we have won the political struggle. In other words, we are not building a basis to use for a month, or for a few years, but a basis which will last a thousand years and more. We are building a basis which will serve not only us, but also countless future generation of our race. And it is high time that we did this. We have drifted without any sense of direction, without any long-range perspectives, for far too long. It’s time that we stopped fixing our sights on next year, or the next election, and fix them instead on eternity.

You know, we Americans are famous for being a practical people, a hard-headed, no nonsense people. We are not great thinkers, perhaps, but we are real problem solvers. We don’t fool around; we plow right into things. That’s how we settled this country. We didn’t agonize about whether we were being fair to the Indians when we took their land; we just walked right over them and kept moving west. That’s what we had to do. We just followed our instincts and used our heads and, more often than not, we did the right thing.

But we also made some mistakes, bad mistakes. Because the southern colonies were ideally suited for certain types of crops which required lots of hand labor, there weren’t any machines back then of course, we brought Negroes into the country. That seemed to make pretty good economic sense at the time. But we really should have thought harder about the long-range consequences of that move. We wouldn’t have had to be real wizards to foresee the future. History provides a number of instructive examples for us to study.

We kept on making mistakes: mistakes based on shortsightedness mostly, mistakes from not being able to give any real weight to anything but the immediate problem, mistakes from not thinking far enough ahead. Analyzing the situation a little more deeply, we can say that we were shortsighted because we had no really firm basis for being longsighted. We had no solid foundation on which to stand in order to evaluate the long-range consequences of our decisions. And, as a result of this, we were suckers for various brands of sentimentality, strictly here and now sentimentality, sentimentality rooted only in the present. It was this sort of fuzzy sentimentality, this Uncle Tom’s Cabin sentimentality, which led to the war between the states and to the dumping of some three million Blacks into our free society a hundred years ago. It also led to our failure to properly control immigration into this country, our failure to prevent the flood of Jews which poured in after the Civil War.

These things troubled many good people. Lincoln was troubled over the potential consequences of freeing the Negroes. Later, others were troubled over the dangers of uncontrolled immigration. But the fuzzy sentimentalists prevailed because those who knew in their hearts that the country was making mistakes didn’t have a really solid basis from which to oppose the sentimentalists. They didn’t have their sights fixed on eternity. They had no all-encompassing worldview to back them up.

And the same problem of shortsightedness is far worse today. A person goes to church and hears his minister tell him that we are all God’s children, Black and White. And although his instinct tries to tell him that the minister is leading him astray, he will not challenge the minister because he has no firm convictions rooted in eternity to back up his feelings. The same is true of the whole country, and of our whole race, today. We are like a ship without a compass. Various factions of the crew are arguing about which way to steer, but no one really knows where the ship is headed. We’ve lost our sense of direction. We no longer have a distant, fixed star to guide us. Actually, it’s even worse than that. We have lost our ability to follow a distant star even if we could see one. We are like a nation, like a race, without a soul. And that is a fatal condition.

No purely political program can have any real value for us in the long run unless we get our souls back, unless we learn once again how to be true to our inner nature, unless we learn to heed the divine spark inside us and base all our decisions on a clear and comprehensive philosophy illuminated by that spark.

Let me tell you a little story, which I believe illustrates our problem. Several years ago, I spoke to a class at a private high school in Maryland. It was the Indian Spring Friends’ School operated by the Quakers, but with a student body which seemed to be about equally divided between Jews and gentiles, with a few token Blacks thrown in. Throughout my talk to the class, a blond girl and the only Negro in the class were sitting next to each other in the front row and kissing and fondling each other in an obviously planned effort to distract me. The subject of my talk was the importance of White Americans developing a sense of racial identity and racial pride if we are to survive. When I finished, a White student, about 17-years-old, rose to ask the first question. His question was, “What makes you think it’s so important for the White race to survive?”

I was flabbergasted and at a loss for words. And while I stood there with my mouth open, a young Jew popped up and gave his own answer. “There is no good reason at all for Whites to survive,” the Jew announced, “because they have contributed nothing to the human race except the knowledge of how to kill people. Other races have contributed everything worthwhile, everything which allows people to be happier and more comfortable.” And then he rattled off a list of five or six names: Freud, Einstein, Salk, and a few others—all Jews. I then asked him if he himself were a Jew and he replied with as much arrogance and contempt as he could muster, “Yes I am and proud of it!” At this point the whole class, Whites included, rose and gave the young Jew a standing ovation. The teacher at the back of the room had a big grin on his face.

Needless to say, my talk was pretty well wasted on that class. The White kids in there had been subjected to so much moral intimidation, they had been pumped so full of racial guilt and self-hatred, their minds were so twisted, that it’s doubtful whether anyone could straighten them out. Certainly no one could in an hour’s time.

But the thing which bothered me even more than the phony collective racial guilt which had been pumped into those boys and girls, was my inability to answer the White kid’s question. Why should we survive? That’s one of those questions like, why is good better than evil? Or, nowadays, why is heterosexuality any better than homosexuality? If two people want to have sex together, who are we to say that it’s better that they be a man and a woman than that they be two men or two women? A related question concerns racial mixing: why shouldn’t a Black man and a White woman, or vice versa, live together if they can be happy? These are questions which most White people, even normal healthy White people, cannot answer satisfactorily today.

A hundred years ago, before the Jews came flooding into our country and taking over our mass media and our educational system, we might not have really needed answers. We just knew that it was important for our race to survive and to make progress. We knew that homosexuality and interracial sex were wrong. Our intuition told us this. The answers were in our souls even if we couldn’t express them in words. But then the Jews—who are clever people, very clever people—came along, and they began asking these very questions. And when we couldn’t answer them, they began providing their own answers.

Now all of us here tonight know what the Jews’ answers are. We read them in our newspapers and hear them on television every day. Some White people, in fact a majority at first, did oppose the Jews’ plans. But their reasons for opposing them were all the wrong ones. For example, when asked “Why shouldn’t your son or daughter marry a Black?” their answer was “Well, two people with such different backgrounds won’t be happy together. They will have children of mixed race who won’t be accepted by either Whites or Blacks. There’s a better chance for a marriage to work out if both partners are of the same race. The world just isn’t ready for inter-marriage yet.” Well, of course, the Jews made pretty short work of such shallow and superficial objections. The problem was that our people had already accepted most of the basic Jewish premises. Our criterion for choosing a marriage partner was happiness—happiness! –either ours or our children’s. No one had any really solid answers, answers based on something fundamental. Certainly the churches, whose role should have been to provide the right answers, were of no help. They in fact were, and are, in the forefront of the Jewish assault on all our values and institutions. They are so much in hock to the Jews that they are busy now trying to figure out how they can rewrite the New Testament, removing or changing all the parts that Jews consider offensive, such as the Jewish responsibility for the crucifixion of Jesus.

The Jews were able to continue hammering away at White Americans—probing, prying, asking more questions, raising more doubts—until we had lost all faith in what we had earlier known intuitively was right. Our ethics, our code of behavior, our values, our feelings, and our aspirations all went down the drain. What they gave us instead was the new “morality” of “if it feels good, do it.” Our children are taught in school that progress means more happiness for more people. And happiness, of course, means feeling good. The whole thing is summed up in a Coca-Cola commercial. I’m sure you have all seen it on TV: a ring of twenty people or so, of all colors and both sexes, obviously as happy and care-free as they could possibly be, are all holding hands and singing, “I’d like to give the world a Coke.” Now who but the meanest and most narrow-minded racist is going to criticize something like that?

The average American—even one who does not approve of racial mixing—doesn’t know how to respond to a clever appeal like the Coca-Cola commercial, certainly the average White kid in our schools today doesn’t. And once he has unconsciously accepted the hidden premises in that commercial—and the entire attitude toward life from which it is sprung—the question I was asked at the Indian Spring Friends’ School naturally follows. Since people of all races are equal and essentially the same—Whites, Negroes, Jews, Gypsies, Chinamen, Mulattoes—and since they can all be happy doing the same sorts of things, why should we worry about what a person’s race is, or even about our own? Wouldn’t sex be just as pleasurable for us if we were Black instead of White? Wouldn’t a Coke taste just as good? What difference does it make if our grandchildren are Mulattoes so long as the economy is still strong and they can all afford nice cars and 25-inch color TV sets?

Now, one can attack this Jewish fantasy world with facts. One can point out that although Jews are clever, they haven’t done everything worthwhile in the world. White people have done a few things besides kill other people. And one can point out that racial differences are more than skin deep. One can talk about IQ scores; one can cite historical examples in which civilization after civilization has declined and crumbled when the race that built that civilization began intermarrying with its slaves. But none of that is really going to convince the kid whose main concern is whether the consumers of the world—whether the happy Coke drinkers—will be any less happy in a world without Whites.

What we failed to do in the past was to understand the deep inner source from which our feelings and intuition about race and other matters sprang. We had no really sound and healthy worldview to offer that White kid in place of the slick, plastic, Jewish worldview of the Coca-Cola commercial. And so we couldn’t really answer his question about the survival of the White race any more than we could give him a really convincing reason about why he shouldn’t do just anything that feels good—whether it is taking dope, or sleeping with Blacks, or experimenting with homosexuality.

You may think of that kid as an extreme liberal case, but he is really no different than the average—and I mean the average—businessman in this country. He used to be a segregationist a few years ago, but he became an integrationist when the Blacks started rioting and burning things in the late 1960′s. After all, riots are bad for business. Their individual views of the world may be a little different, but the businessman and the kid in Maryland both base their thinking on one and the same thing—egoistic Jewish materialism. The kid who believes that the purpose of life is happiness, knows that there are not many things on this earth happier than a bunch of pickaninnies splashing in a mud puddle. And the businessman who believes that the purpose of life is to make money knows that a Black customer’s money is just as green as a White customer’s.

A person who accepts that sort of basis, indeed, cannot see any really convincing reason why the White race should survive. His aim is to live a “good life.” And for him that means a life with lots of money, lots to eat and drink, plenty of sex, new cars, big houses, and constant diversions. Entertainment: that is all he lives for, all he cares about, and all he understands. Talk about purpose to him and his eyes go blank. Talk about eternity and he laughs at you. He knows that he won’t live forever, although he doesn’t like to think about that. He intends to get as much out of life as he can. Anything beyond that means nothing to him. What a difference that is from the attitude toward life that our ancestors in northern Europe had a few hundred years ago. They were greedy for money like we are, of course, and they liked to enjoy themselves when they could, but that was not the meaning of life for them. Their attitude toward life and death was perhaps best summed up in a stanza from one of the old Norse sagas. It goes like this:

Kinsmen die and cattle die,
And so must one die one’s self,
But there is one thing I know which never dies
And that is the fame of a dead man’s deeds.

The German philosopher Arthur Schopenhauer expressed essentially the same idea when he said that the very most any man can hope for is a heroic passage through life. Greatness, in other words, instead of happiness, is the mark of a good life. Now I don’t mean to suggest that we must all think in terms of becoming famous or of dying heroically on the battlefield with sword or gun in hand. Some of us may be granted that, but what is important, what all of us can do, even those who think of ourselves as basically unheroic, is to adopt the attitude toward life and toward death which was implicit in the old sagas and in Schopenhauer’s statement.

The attitude of living for the sake of eternity, of living with eternity always in mind instead of living only for the moment; the attitude that the individual is not an end in himself, but rather that the individual lives for and through something greater—in particular, for and through his racial community (which is eternal)—seems to have eluded most of us today. It is an attitude which is diametrically opposed to the Jewish attitude of egoism and materialism. And yet it is the alien Jewish attitude that has been adopted by most Americans today. We have chosen happiness instead of greatness, the moment instead of eternity. We have become a nation—a whole race—of full-time self-seekers, a race concerned with one thing: self-gratification.

The average man, of course, has always been pretty shortsighted and his interests have always pretty much been limited to his own welfare. So the materialism of today that I’ve been talking about is a matter of degree. It has a somewhat stronger grip on the man in the street than it formerly did. But what is worse is that today it also has a grip on our leaders, on our teachers, on our poets, on our philosophers, and even on our priests. It has so thoroughly saturated the souls of all of us that we have reacted to it by becoming spiritually ill. And this spiritual sickness, this loss of our souls, is why we are in such a mess today. And it is why we will be in a worse and worse mess as time goes on. We will never overcome the problems facing us until it is cured.

And please do not misunderstand me. I am not talking about the “wages of sin” in the sense with which many of us may be familiar. I’m not talking about some anthropomorphic deity, some heavenly father sitting on his throne in the sky punishing us, keeping us from overcoming our enemies because we are not fulfilling his commandments. No, that’s nonsense! We are not being punished by any supernatural being. We are in trouble for the same reason that an explorer in a harsh and trackless wilderness is in trouble when he loses his compass and cannot see the sky through the dense foliage. He no longer knows which way to go. That is our most fundamental problem—we do not know where we are going. We have no sense of direction. We have stumbled off the path.

But that is something I really should not have had to tell you because everyone here today knows this. Even if he doesn’t understand yet how or why he knows it. He still knows that the present course our society has taken is wrong. It is unnatural. It is evil. We all know that it is wrong to accept the “I’m all right, Jack” attitude which prevails today. We know that it’s wrong to live only for the present, to forget the past and to ignore the future. It is wrong to have instant self-gratification as our only goal. That’s why we are here. We know that there is something more, something else, a better way. We know this for the same reason we are attracted to beauty and to nobility and are repelled by the ugly and the base, regardless of the artificial fashions of our day. We know it because deep inside all of us, in our race-soul, there is a source of divine wisdom, of ages-old wisdom, of wisdom as old as the universe. That is the wisdom, the truth, which we in the National Alliance want to make the basis of our national policy. It is a truth of which most of us have been largely unconscious all our lives, but which now we have the opportunity to understand clearly and precisely.

Our truth tells us that no man, no race, not even this planet, exists as an end in itself. The only thing which exists as an end in its self is the whole. The whole of which the things I just named are parts. The universe is the physical manifestation of the whole. The whole is continually changing and always will be. It is evolving. That is, it is moving toward ever more complex, ever higher, states of existence. The development of life on earth from non-living matter was one step in this never-ending evolutionary process. The evolution of man-like creatures from more primitive forms of life was another step. The diversification of these creatures into the various races and sub-races, and the continued evolution of these different races in different parts of the world at different rates, have been continuations of this process. The entire evolution of life on earth from its beginning some three billion years ago, and in a more general sense, the evolution of the universe over a much longer period before the appearance of life, is an evolution not only in the sense of yielding more and more highly developed physical forms, but also an evolution in consciousness. It is an evolution in the self-consciousness of the whole.

From the beginning, the whole, the creator, the self-created, has followed, has in fact embodied, an upward urge—an urge toward higher and higher degrees of self-consciousness, toward ever more nearly perfect states of self-realization.

In man—in our race in particular—this upward urge, this divine spark, has brought us to a new threshold. A threshold as important as that which separated the non-living matter of three billion years ago from the living matter into which it evolved. Today’s threshold is a threshold in self-consciousness. We stand now on the verge of a full understanding of the fact that we are a manifestation of the creator, that we are the means and the substance by which the creator, by which the whole of which we are a part, can continue its self-evolution.

When we understand this, when we heed the divine spark within us, then we can once again ascend the upward path that has led us from sub-man to man and can lead us now from man to super-man and beyond. But we cannot do this, we cannot find the path, without this consciousness, without this understanding that the responsibility is ours, that we are not the playthings of God but are ourselves a manifestation of God and can become, must become, now a conscious manifestation. Only in that way can we fulfill our ordained destiny.

Let me emphasize again, in different words, what I told you earlier this evening about building a spiritual basis for our political work. The Alliance’s long-range approach is necessary, absolutely necessary, and unavoidable. The short-range approaches that other patriots are trying, and have been trying for many decades now, the thousands of ad hoc solutions of quick and easy one-issue approaches, whether of tax-rebellion or of bomb throwing, cannot solve the ultimate problems with which we are faced. They cannot give us back our souls. It may seem ironical that we should be trying to conquer and transform the whole world, that we should be planning for eternity, when no one else has been able to make a successful plan for achieving very much more limited goals, restoring the constitution, for example, or getting us out of the United Nations, or what have you. But it is the very shortsightedness of those working for these limited goals which has been the cause of their failure. And it is our rooting of our plans in eternity which gives us confidence for their ultimate success no matter how long it may take us.

So I tell you again, our approach is not just a matter of choice; it is necessary. There is no other way but ours. There is only one path. And there is something else we must understand. Our philosophy, our quest for the upward path, is not something that we should accept reluctantly because we see it as necessary to the solution of our race problem, our Jewish problem, and our communist problem. It is not something we accept because we cannot find an easier approach to these problems. No! If we look at it that way then we still haven’t rid ourselves of the shortsightedness that has been our curse in the past. We must understand that the truth for which we stand transcends all the problems of the present. Finding our way once again to the one true path transcends all questions of economics, of politics, and ultimately even of race, just as eternity transcends tomorrow. So let’s stop putting the cart before the horse mentally and spiritually. Let’s take off our mental blinders. Let’s realize that the truth has a value in itself and that dedication to the truth is a virtue in itself. This is all the more true in a world in which falsehood seems to rule.

The problems with which we are faced in the world today are serious ones and they must be solved. But the first and most important task, the task on which all our other problems must eventually depend for their solutions, but also the task which would still be just as important for us to accomplish if all our other problems didn’t exist, is the task, the one task, assigned to us by the creator. That is the task of achieving full consciousness of our oneness with the whole, achieving full consciousness that we are a part of the creator and that our destiny is to achieve the single purpose for which the universe exists—the self-realization of the creator.

Our truth is a very simple truth, but its implications are enormous beyond imagining. To the extent that we understand and accept it, it sets us apart from all the people around us. Our acceptance of this truth marks us as the only adults in a world of children. For implicit in what we believe is our recognition and acceptance of our responsibility for the future of the universe. The fate of everything that will ever be rests in our hands now. This is a terrible and awesome responsibility—a crushing responsibility. If we were only men we could not bear it. We would have to invent some supernatural being to foist our responsibility onto. But we must, and can, bear it when we understand that we ourselves embody the divine spark which is the upward driving urge of the universe.

The acceptance of our truth not only burdens us with the responsibility that other men have shunned throughout history, it bestows on us a mantle of moral authority that goes along with the responsibility, the moral authority to do whatever is necessary in carrying out our responsibility. Furthermore, it is an acceptance of our destiny, an unlimited destiny, a destiny glorious beyond imagination, if we truly have the courage of our convictions. If we truly abide by the demands that our truth places upon us, it means that while other men continue to live only for the day, continue to seek only self-gratification, and continue to live lives which are essentially without meaning and that leave no trace behind them when they are over, we are living and working for the sake of eternity. In so doing, we are becoming a part of that eternity.

For some, our task may seem too great for us, our responsibility too overwhelming. If they are correct, if we choose to remain children instead of accepting our adulthood, if we continue the shortsighted approaches of the past, then in the long run we will fail utterly. The enemies of our race will prevail over us and we and our kind will pass away forever. All our sacrifices, and all the dreams and sacrifices of our ancestors, will have been in vain. Not even a memory of us, or our kind, will be left when the creative spirit of the universe tries, in some other place, in some other time, in some other way, to do what we failed to do. But I do not believe that we will fail. Because in working to achieve our purpose, we are finding our way once again to the right and natural path for our people. We are working once again with the whole. And we have a mighty tradition behind us.

Our purpose is the purpose for which the earth was born out of the gas and the dust of the cosmos, the purpose for which the first primitive amphibian crawled out of the sea three hundred million years ago and learned to live on the land, the purpose for which the first race of men held themselves apart from the races of sub-men around them and bred only with their own kind. It is the purpose for which men first captured lightning from the sky, tamed it, and called it fire; the purpose for which our ancestors built the world’s first astronomical observatory on a British plain more than 4,000 years ago. It is the purpose for which Jesus, the Galilean, fought the Jews and died 2,000 years ago; the purpose for which Rembrandt painted; the purpose for which Shakespeare wrote; and the purpose for which Newton pondered. Our purpose, the purpose with which we must become obsessed, is that for which the best, the noblest, men and women of our race down through the ages have struggled and died whether they were fully conscious of it or not. It is the purpose for which they sought beauty and created beauty; the purpose for which they studied the heavens and taught themselves Nature’s mysteries; the purpose for which they fought the degenerative, the regressive, and the evil forces all around them; the purpose for which, instead of taking the easy path in life, the downward path; they chose the upward path, regardless of the pain, suffering, and sacrifice that this choice entailed.

Yes! They did these things, largely without having a full understanding of why, just as the first amphibian did not understand his purpose when he crawled onto the land. Our purpose is the creator’s purpose, our path is the path of divine consciousness, the path of the creator’s self-realization. This is the path which is ordained for us because of what we are, because of the spark of divine consciousness in us, and in no one else. No other race can travel this path, our path, for us. We alone must prove whether we are fit to serve the creator’s purpose. And if we are fit, if we once again heed the inner knowledge engraved in our souls by the creator, if we regain faith in the things we once knew were true without fully understanding why and if we now also teach ourselves why, then we will once again be on the upward path ordained for us, and our destiny will be godhood.

Those of you who are with us for the first time have, I hope, gained at least the beginning of an understanding of who we are and of what we want to do. I know that I have left many of your questions unanswered; questions about current political, social, racial, and economic issues; questions about concrete things. We do talk about those things in our meetings. We talk about them in a very concrete and down-to-earth fashion. I’ve discussed them in past meetings and I’ll discuss them again in future ones—the goals of overcoming the enemies of our people, of safeguarding the future of our race, and of building a new order of beauty sanity, strength, and health on this earth, so that our people can progress and mature until they are capable of fulfilling the role allotted to them by the creator. But now I want to be sure that you understand just one thing. If we ever are to achieve these concrete advances, these physical victories, this material renewal of our nation, of our civilization, of our race, then we must first make the spiritual advances that I’ve talked about here. Without the spiritual basis, the material victory will not be achieved.

As I said, in our future meetings we will explore many individual issues in much greater detail than we have here. We hope you will join us in these future meetings and further increase your understanding of our work, and we hope that you will begin to share our commitment to this work. And let me say this especially to those who are with us for the first time, we do not care who you are or what you have believed in the past, nor do we require that you agree exactly with us on a hundred different social, political, economic, and racial issues. All we require is that you share with us a commitment to the simple, but great, truth which I have explained to you here, that you understand that you are a part of the whole, which is the creator, that you understand that your purpose, the purpose of mankind and the purpose of every other part of creation, is the creator’s purpose, that this purpose is the never-ending ascent of the path of creation, the path of life symbolized by our life rune, that you understand that this path leads ever upward toward the creator’s self-realization, and that the destiny of those who follow this path is godhood. If you share this single truth with us, then everything else will follow and we invite you to make a commitment now, today, to join us and work with us.

Tags Genuine spirituality, Jewish question (JQ), Priesthood of the 14 words, United States