Even as the physical massacre of Germany was in progress, the spiritual massacre of German womanhood continued without pause.
Although violent, brutal and repeated rapes persisted against defenseless females for years, most Soviet, American, British, and French troops quickly discovered that hunger was a powerful incentive to sexual surrender. Usually, a piece of bread, a little candy or a bar of soap made violent rape unnecessary. In their utterly devastated cities, young girls roamed the streets seeking something to eat and a place to sleep. Having only one thing left in the world to sell, they were not slow to sell it.
“Bacon, eggs, sleep at your home?” winked Russian soldiers over and over again, knowing full well the answer would usually be a two-minute tryst among the rubble. “I continually ran about with cooking utensils, and begged for food…,” admitted one girl. “If I heard in my neighborhood the expression ‘pretty woman,’ I reacted accordingly.’’
Despite General Eisenhower’s edict against fraternization with the despised enemy, no amount of words could slow the US soldier’s sex drive. “Neither army regulations nor the propaganda of hatred in the American press,” noted newswoman, Freda Utley, “could prevent American soldiers from liking and associating with German women, who although they were driven by hunger to become prostitutes, preserved a certain innate decency.”
“I felt a bit sick at times about the power I had over that girl,” one troubled British soldier confessed. “If I gave her a three-penny bar of chocolate she nearly went crazy. She was just like my slave. She darned my socks and mended things for me. There was no question of marriage. She knew that was not possible.”
As this young Tommy made clear, desperate German women, many with children to feed, were compelled by hunger to enter a bondage as binding as any in history. With time, some victims, particularly those consorting with officers, not only avoided starvation, but found themselves enjoying luxuries long forgotten.
“By no means could it be said that the major is raping me, revealed one woman. “Am I doing it for bacon, butter, sugar, candles, canned meat? To some extent I’m sure I am. In addition, I like the major and the less he wants from me as a man, the more I like him as a person.”
Unlike the above, relatively few females found such havens. For most, food was used to bait or bribe them into a numbing sexual slavery in which the simple avoidance of starvation was the day-to-day goal. Just as Lali Horstmann was about to sign up for kitchen duty in the Soviet Zone, a job that paid with soup and potatoes, a girl next to her whispered that her sister had volunteered several days before on the same job and had not been seen since. When an old, unattractive woman nearby raised her hand to volunteer, the Red officer in charge ignored her and instead pointed a pistol at a pretty young girl. When the girl refused, several soldiers approached.
“She was in tears as she was brutally shoved forward,” recorded Lali, “followed by others who were protesting helplessly.”
“A Pole discovered me,” acknowledged another girl, “and began to sell me to Russians. He had fixed up a brothel in his cellar for Russian officers. I was fetched by him… I had to go with him, and could not resist. I came into the cellar, in which there were the most depraved carryings on, drinking, smoking and shouting, and I had to participate… I felt like shrieking.”
While many women endured such slavery—if only to eat—others risked their all to escape. Recounted an American journalist:
As our long line of British Army lorries… rolled through the main street of Brahlstorf, the last Russian occupied town, a pretty blond girl darted from the crowd of Germans watching us and made a dash for our truck. Clinging with both hands to the tailboard, she made a desperate effort to climb in. But we were driving too fast and the board was too high. After being dragged several hundred yards she had to let go and fell on the cobblestone street. That scene was a dramatic illustration of the state of terror in which women… were living.
“All these women,” wrote a witness, “Germans, Polish, Jewish and even Russian girls ‘freed’ from Nazi slave camps, were dominated by one desperate desire to escape from the Red zone.”
______________
Note of the Editor: Here you can request an item of the ‘Hellstorm Holocaust’ package (the biggest secret in modern history: the Allied genocide of Germans after 1945), and here you can order Tom Goodrich’s other books.
Reverting, however, to Chicago’s reverend Utopia-constructor, thus waileth he with cajoling crudity:
The laws of social evolution, far from being the blind, barbarous, and brutal struggle for organic existence, consists in the physical, intellectual and moral wellbeing of all the members of society, so constituted that the politico-ethical principles of Liberty, Equality, and Fraternity shall have the largest possible realization throughout the social organism. The main features of the condition of progress are Christian churches, Christian schools, Christian governments, Christian ethics and economics.
Another seductive but most malignant State Socialist (Henry George) roundly proclaims that ‘The salvation of society, the hope of the free, and full development of humanity, is in the gospel of brotherhood, the gospel of Christ,’ and thereupon he proposes to make politicians the national rent-tax collectors, administrators of everything in general, and all-round distributors of state pensions to ‘the poor and needy.’
Has not mankind had sufficient experience of what politicians are?—Those black-hearted creeping thieves and frauds. Their sting is deadlier than the bite of a cobra, and in the breath of their mouth there is—death. Curses be upon ye, O! ye politicians, and upon all who advocate increasing your prerogatives!
______ 卐 ______
Editor’s note: Emphasis added in bold. What Arthur Desmond wrote above reminds me of people like Nick Fuentes, and what he says below reminds me of the racialists who are currently talking about the upcoming elections in their country. Remember that a true priest of the holy words repudiates democracy as the worst of all possible political systems.
______ 卐 ______
Presidential candidates, from Jefferson, to Lincoln, (also their apish imitators) have generally indulged in equally shallow rhodomontade, because it means votes, and for votes, office-seekers would dress up in glowing language, and ray forth any devilish deception.
For two thousand years these effeminate superlatives have been trumpeted to the remotest corner of every Christian land, and yet (while enervating the morale of people) they have dismally failed to inaugurate the much foretold earthly paradise. They were preached by bare-foot monks at the inauguration of the Dark Ages, in order that those saintly lovers of the common people might creep into the administration of co-operative wealth and power. Now, the same general ideas are revived and dressed up (this time in politico- economic garb) by the eloquent agitator, in order that he may rule and plunder in the future, through the agency of the State; just as the priest once ruled and plundered through the equally rapacious agency of the Church.
When the Church triumphed, the Dark Ages began, and when it is finally rooted out (together with all its social antenæ) the Heroic Age dawns once more. True heroes shall be born again as of old, for our women may yet be something more than rickety perambulating dolls and drug-stores in spectacles.
The ‘Church’ is the idol of the priestly parasite—the ‘State’ is the idol of the political parasite. Beware, O, America! that in escaping from the holy trickery of the monk, you fall not an easy prey to ‘the loving kindness’ of the politician. Even if the ‘reformer’ succeeds in re-establishing upon majority-votes, the dark tyranny of the ‘greatest number;’ we have this consolation to fall back upon, such organisation must ultimately tumble down of its own weight, and then re-divide up into warring fragments. Nothing that is unnatural can last for long.
The Universal Church is no more; all we see of it now is jealous remnants. And the Universal State, the Social Democracy, the Economic Republic, the Brotherhood of Man, should they take practical form, are pre-ordained to similar failure. All they could do, would be to postpone the operation of the survival of the fittest—drugging nations in temporary sedatives.
No matter how eagerly madmen may try to do it, there is no known process whereby they can jump out of their own skins. Christian or socialist churches, paternalisms, schools, governments, administrations, ethics, and moralisms (even if genuinely Christian and fraternal) would be wholly impotent to change the natural course of things and therefore powerless to command the survival of mental and physical cripples; even although those cripples were as canonized saints for ‘goodness,’ and as the sands of the sea shore for number. Shrieking sentimentalism is indeed a feeble lever wherewith to overturn the immutable order of the universe. It cannot do it. No! not if it were whooped till the crack of doom! Not even if it had a Lamb of God in every city, ready to be butchered each Friday afternoon, in order to make a Christian holiday.
I haven’t finished what I said yesterday in ‘Emergency’: a word I put in inverted commas because what I mean is an emergent condition of the human soul, in the sense of developing great compassion for animals tormented by those I call Neanderthals, as well as a religious attraction to great art (virtues Adolf Hitler had).
These days I have reached my financial nadir. I have never been in such need of funds as I am now. And of course: it’s all related to my radical worldview.
Since Lulu Press de-platformed my account of our books in English, a very important source of income for me collapsed almost to zero insofar as almost nobody buys my books in Spanish.
True, two generous sponsors give me a fixed monthly amount and have done so regularly for some time now. If I had more sponsors I could cover my expenses.
In the last few days I’ve basically been interacting only with Benjamin. Why?
He has confessed in several threads of this site to the abuse he suffered at home as a child and the psychological havoc that abuse wreaked as a teenager. This is similar to what another commenter has confessed, Joseph Walsh, who is now serving a seven-year sentence in the UK for thoughtcrime. The difference between these two Englishmen, Joseph and Benjamin, is that the former was seduced by the dark side by admiring Charles Manson, while the latter tries to cure himself by staying on the light side, as he has also confessed on this site by reading the authors of the trauma model of mental disorders and also those who refute the pseudo-scientific medical model of those disorders.
In previous years there have been other smart commenters who sometimes hinted that they too had been abused. But their testimonies were only a glimpse of what could have happened: they didn’t speak out. I am convinced that chronic neuroses and even psychoses are directly proportional to burying the traumatic past without having processed it properly. It is precisely because of this universal tendency to repress that past that some fall to the dark side. If those who were tormented as children or adolescents were able to say it all, in an orderly way in lyrically polished texts, they wouldn’t have psychiatric symptoms nor would they be in jail. But that is the work of the gods because if there is one thing that hurts horrendously, it is precisely remembering the psychic tortures to which our crazed parents, and their sold-out psychiatrists, subjected us when our tender age prevented us from fleeing such hellish homes.
Lágrimas (Tears, the last book of my trilogy).
What is all this about what I was saying yesterday, the discrepancy between National Socialism and white nationalism? I have noticed that only those of us who have been so horribly beaten by life that we couldn’t lead normal lives have been able to embrace the National Socialist cause to the extent of rebelling against Christian ethics and atheistic hyper-Christianity. I think that’s why I don’t get the donations that white nationalist sites get. If adolescent suffering didn’t reach the levels it did in the lives of Joseph, Benjamin and myself, why pick a fight with society to the extent of transvaluing all its values?
Virtually all whites suffer from a universal trance: the trance of believing that Hitler was the bad guy of the 20th century (in reality, he was the noblest politician in all of Western history). Those of us who observe the herd mentality, that collective hypnosis that is now being called ‘mass formation’, know that it can only be broken if the System crucified you (as it crucified Joseph, Benjamin and myself). Otherwise one simply falls into the trance of the herd. In other words, of the commenters who have commented here, I know of no one who has been treated fairly by family and society and rebelled against the demonisation of National Socialism. Even Tom Goodrich, the author of Hellstorm, has confessed publicly that he was abused as a child (in his case, sexually abused).
My existential problem is that once I can see that many families murder the souls of their children with the help of so-called mental health professionals (as Jeffrey Masson rightly saw, any therapeutic intervention paid for by the abusive parents themselves is iatrogenic), I am also able to see other social lies. But the vast majority of racialists have not suffered hell caused by their parents and the psychiatrists hired by them (‘licensed slanderers’ the late Thomas Szasz used to call these child psychiatrists). If my observation is correct, that only the crucified ones can be ideologically resurrected, I will be condemned to monologue on this blog until the convergence of catastrophes that will unfold in this century starts to awaken some Aryans—if they awaken!
It’s a terrible situation, but I don’t think it admits another interpretation. The alternative interpretation would be that I am completely deluded and that the Christian question is in no way more serious than the Jewish question. But as I have already said in another article this month, if that is true white nationalists have been unwilling to argue this point on solid grounds. They simply ignore us.
Given that what I get in donations cannot pay all my bills, the easiest thing to do would be to give up The West’s Darkest Hour. But I won’t. I am like the proverbial Roman soldier who didn’t abandon his post even when the war was already lost.
I was going to post another Might is Right instalment today but I got to thinking about my recent exchanges with Benjamin in various threads, and I feel I should say a few things.
I sometimes check the number of comments on old threads, back when WDH was hosted for free by WordPress, and I’m surprised that there were threads with dozens of comments. Since I started criticising American white nationalism, calling it deficient compared to German National Socialism, and shifting my paradigm from regarding the Christian problem as infinitely more serious than the Jewish problem, the visitor traffic has collapsed.
This is compounded by the fact that, as an immense admirer of Hitler myself, the German Chancellor’s sensitivity to art and animal welfare is something that simply doesn’t exist on the American racial right.
The immense dilemma I find myself in is that this sort of thing cannot be explained by pure reason, say, by solid race realist articles like the ones Jared Taylor has been publishing for decades. It has more to do with what we might call emergent psychogenics, which I have already discussed in Day of Wrath (a book that is nothing more than a translation of some chapters of my trilogy).
Psychogenic emergency is either felt or not. Or rather: either one belongs to a higher psychoclass, or one doesn’t belong to it. As I said, it is not something that can be demonstrated by pure reason. On seeing a work of art, such as the Lorraine canvas I saw on my last trip to London, the museum visitor either feels the emergent aesthetics compared to the architectural Neanderthalism of the largest city in Europe, or he feels nothing at all. Those 18th-century Englishmen like Henry Hoare who were aesthetically emergent even designed their gardens in imitation of the Italian painter’s architecture. Either you feel art or you don’t.
Incidentally, the bridge in Stourhead’s garden whose image I posted in June in this article was also used by Kubrick in one of the scenes in Barry Lyndon: a film whose images were inspired by canvases of the period like very few films I have seen. (Perhaps the sole exception is 1956’s Lust for Life in which the director used the actual sites in Holland, Belgium and the French countryside where Vincent van Gogh lived.)
The fourteen words have to do with aesthetics, in that the white race is the only truly beautiful race from the point of view of the Gods of Olympus. The other issue is ethics, the four words, Eliminad todo sufrimiento innecesario. Like great art, you either feel the four words or you don’t. Either you are a Neanderthal (Benjamin sent me an email today describing experiments on rabbits that I don’t even want to describe) or you are an overman like Hitler, and Göring who forbade tormenting those animals.
The sad truth is that most American racialists have not reached the psychogenic level of the Führer in terms of ethics and aesthetics, and that those emergent qualities cannot be induced by arguments, criticisms or diatribes like the ones I have used in this blog. Either you start psychogenically emerging as a child or an adolescent (cf. Kubizek’s memoirs of Hitler when they were both teenagers) or you won’t.
Adolf Hitler’s second and even more shattering experience of the horror of the present Age began on the 10th of November 1918, as he stood, half-blind from the effects of poisonous gas, among his wounded comrades in a hospital hall at Pasewalk in Pomerania, and heard from the clergyman the latest news: the ‘November revolution’ and Germany’s capitulation; the tragic end of the first World War.
More than four years before, he had joined the war with enthusiasm, as a volunteer in a Bavarian regiment, not in an Austrian one, clearly showing thereby that he was prepared to die anytime for the German people and ‘for the Reich that embodied them,’[1] though not for ‘the State of the Habsburgs’—that artificial State of many nationalities. For he considered the war in no way as an Austrian concern, but as a struggle of the German people (including, naturally, those of Austria) ‘for their existence’[2]—as a just war. And, he had done his duty thoroughly; faithfully. And although he had, for months already, (especially since the general strike of 1917) been fearing —feeling—that some diabolical traitors’ intrigues were being carried on to rob the German front-soldier of a victory which he well deserved, yet he had not expected such an end, and so suddenly….
The grief, the indignation and temporary despair that took him over as he abruptly acquired ‘the most horrible certitude in his life’[3] are so eloquently described in Mein Kampf that nothing can throw more light upon the future, Führer’s state of mind than an extensive, quotation of his own words:
I could not remain any longer’ (i.e. remain hearing the news). ‘While my eyes once more stared into darkness, I sought my way back to the dormitory, threw myself upon my bed, and buried my burning head under the quilts and pillows.
Since the day I had stood before my mother’s grave, I had not wept. When, in my youth, Destiny had been mercilessly harsh to me, I had faced it with growing defiance. When during the long years of the war, death had taken many a dear comrade and friend of mine from our ranks, it would have seemed to me nearly a sin to complain—for they had died for Germany. And when, in the days of the terrible struggle, the slowly advancing gas had taken me in its grip, and begun to gnaw into my eyes, and when the fear of becoming blind for ever had made me feel, for a second, as though I would weaken, the voice of conscience had thundered to me: ‘Miserable wretch! You feel like weeping, while thousands are faring worse than yourself!’ And I had put up with my lot in silence. But now I could not help weeping. Now I experienced how completely every personal suffering fades away before the misfortune of one’s Fatherland.
So, it had all been in vain! In vain all our sacrifices, and all the hardships we had endured; in vain, hunger and thirst, for months without end; in vain, the hours in which, facing the terror of death, we had yet done our duty; and in vain, the death of two million men! Would not the graves of the hundreds of thousands who had gone forth full of faith in the Fatherland, never to return, break open and release the dumb heroes covered with mud and blood,—release them as revengeful spirits among the people at home, who had treated so disdainfully the highest sacrifice which a man can offer his country? Had they died for that, the soldiers of August and September 1914? Had the regiments of volunteers, in the autumn of the same year, followed for that the elder comrades? Had those boys of seventeen sunk for that into Flanders’ earth? Was that the object of the sacrifice that German mothers had brought the Fatherland when, with a grieving heart, they had sent the boys to their duty, never to see them, again? Had all that happened in order to enable, now, a handful of criminals to set their grip upon the Fatherland?!! … The more I tried, then, to think clearly about the monstrous event, the more my forehead burnt with indignation and shame. What was all the pain I felt in my eyes, compared with this wretchedness?
What followed, were appalling days and still worse nights. I knew that all was lost. Only fools—fools or … liars and criminals—could put their hope in the enemy’s mercy. During those nights, hatred grew in me, hatred against the originators of that deed.
In those days, I also became aware of my destiny. Now, I could only laugh at the thought of my own future, that had caused me such bitter worry only a short time before. Was it not ridiculous to build houses upon such foundations as this? At last it was clear to me that the very thing which I so often already had feared, without ever being able, in my heart, to believe it, had now happened.
Emperor William the Second had been the first German emperor to hold out his hand to the leaders of Marxism, in a gesture of reconciliation, without knowing that rascals have no honour. While they still held the Emperor’s hand in one of theirs, their other one was already seeking for the dagger.
With Jews, no pactising policy is possible, but only that of the hard ‘either—or.’
This heart-rending autobiographical account could—historically—be described as: the passage of National Socialism from the stage of an expectant or latent incarnate Idea, to that of an active one.
Surely the incarnate Idea is, when not as old as Adolf Hitler himself, at least as old as his earliest awakening to socio-political, nay, to philosophical consciousness in general. And that took place very early: already in Linz, when not before. Yet, then, and in Vienna, although his interest in social and political problems grew and grew with the daily experience of injustice and misery, and still in Münick, after 1912, the future ruler continued to think of himself primarily as of a future architect. There may have been moments, of course, in which he thought, or at least felt, differently. There were such moments—one such moment at least, and a great one,—already in his life in Linz, if we are to believe Kubizek’s account of it.[5] But the artist’s immediate goal soon reappeared. Horrible as—in Vienna, at any rate—many of them doubtless were, the experiences of daily life were not sufficiently appalling to push it out of sight altogether. Nay, during the war, when more and more aware of the necessity of opposing to the forces of international Socialism a national organisation which would be free from the weaknesses of the Parliamentary system, Hitler had begun to think seriously of becoming politically active, he had merely visualised himself speaking in public ‘while carrying on his profession.’[6] Now, his profession, nay, his art,—for he still was, and could but remain, fundamentally, an artist,—was out of question. Every activity which was not to contribute directly and immediately to free Germany from the consequences and specially from the causes of defeat, was, out of question; and that, not merely because Adolf Hitler loved Germany above all things, but because that more-than-human intuition that classes him among the few great seers of mankind, told him that Germany’s real, deeper interest was—is, absolutely,—the real interest of Creation;—the ‘interest of the Universe,’ again to quote the immortal words of the Bhagavad-Gita. (And it is not an accident,—not a mere coincidence,—that I, a non-German Aryan intimately connected with England, Greece and India, should stress this fact. It is a sign; a symbol; the first expression of the homage of worldwide Aryandom to the latest Man ‘against Time’ and to the truly chosen Nation).
Out of the abyss of powerless despair—from that bed of, suffering upon which the nameless corporal Adolf Hitler lay weeping over Germany’s fate while his blinded eyes burned in their sockets, like red-hot embers; out of his appalling certitude that ‘all was lost,’ that ‘all had been in vain’—rose the defiant Will to freedom and Will to power of an invincible people and, beyond that, and greater than that, the perennial cosmic Will to Perfection in all its majesty; the will of the German soldier who had fought in Flanders and—identical to it; expressing itself through it,—the impesonal and irresistible Will of the eternal Warrior and Seer above Time and ‘against Time’; the Will of Him Who comes back age after age, ‘when all is lost,’ ‘when evil rules supreme,’ to re-establish on earth the reign of Righteousness.
From then onwards, the age-old Struggle for Truth—the Struggle ‘against Time’—was, in the West, to enter a new phase. It was to identify itself with the political struggle to free Germany from the bondage imposed upon her by the victors of 1918, no less than with the more-than-political one against the causes of physical and moral decay that were—and still are—threatening the existence of the natural aristocracy of the Aryan race. And the National Socialist German Labourers’ Party—the famous N.S.D.A.P., which Adolf Hitler soon evolved out of the tiny group of idealists (seven, including himself) originally called Deutsche Arbeiter Partei, which he joined in 1919—was to be the one agent of the everlasting Force of Light and Life amidst the growing darkness of the Dark Age. I say: the one; for, contrarily to all other so-called movements of regeneration, religious and secular, this political and yet infinitely more than political Movement, attacked the very root of historical decay as such: biological decay, consequence of sin against the primary natural Commandant of blood purity; in other words (from the standpoint of original Perfection), sickness; tangible, physical untruth and that moral untruth (that false conception of ‘man’) which stands to the back of it.
Good evening. I’m about to go to bed. I have a few few minutes after finishing a painting though, and not much else to get on with so I went over to The Unz Review. It’s been months since I’ve been able to stomach any of the articles on there. I open it up and shut it in seconds each time.
I see Jared Taylor has a piece on a liberal genetics scientist from Harvard called David Reich. I won’t get into the article, as genetics-themed white nationalist articles bore me, and never ever approach with a broad enough knowledge to discern nature from nurture. I’m far more interested in physical/racial anthropology anyway. Jared’s quoted a paper showing (among many other things) gene patterns associated with bipolar and schizophrenia.
I felt so weary at that point, just “oh no, this shit again?”. Someone should tell him/the lot of them that they are no genes for mental illness. He could try anything by Jay Joseph (I have the three books on the twins studies debacle) or Madness and Genetic Determinism by Patrick D. Hahn. I read the comments, and was surprised that not one person noticed this or brought him up about it—as you know, it’s a big comments section. The comments were mainly meat eaters making veganism jibes, with their dietary dogma scientism. So David Reich uses idiot science, and Taylor just repeats him non-controversially. I don’t comment there, and I can’t be bothered to put it to them. You’d have to teach 99% from square one on the topic, and naturally, being American, they’d assume they knew better, and just bat you off.
That’s definitely the last time I browse there. I can’t browse anything but your website these days. I even find YouTube a struggle. Apart from WDH, the net’s just a shopping market for me, to pick up as many supplies as I can before time runs out.
Then there’s Patriotic Alternative (PA) advertising their latest conference, a key detail being their complimentary “delicious evening meal of various meats, including minted lamb, chicken and pork”.
I shudder having to share a planet with these people. They’re scum. Literal Hobbit-minds. I suppose I just can’t cope with morons. The worst is that they don’t/can’t/will never realise that they are morons. The entire international ‘movement’ sphere annoys me, far too much. I don’t care if they call themselves white advocates or the wombles (British children’s television puppet animal) in their wretched little normie socialite club. The labels and monikers and self-aggrandizements are transparent. They don’t speak for me in any fashion. I wish these PA/white nationalist would come round to my door for their activist vote campaigning so I could tell them as much face to face. I think I actually wish the net would fail and be shut down at times also, driving people into the real-world (and them silenced and in disarray, stripped of publicity opportunities).
I was thinking of what we discussed last night on animals. The worst thing for me is knowing it goes on live-time and 24/7, and as I’m sat up here typing, many millions are being slaughtered painfully. And then they brag about it, as if they were discussing Bitcoin, or lead, or a piece of coal; “meat”.
It’s odd, but I think I dislike the Right more than the left. I find neochristians/liberals/modern statists intolerable if they have any form of official authority, but the everyday people’s idealistic left just seem like people I can walk up to in a coffee shop—I miss going out to chat—and not immediately hear something retardedly smug and Neanderthal out of, considering I have no interest in talking on politics with people (that docile quality doesn’t so much apply to the American ones).
Conservatives are the type who sneered and bullied me at public school, and I know that demographic well. I’ve noticed over the years that friends-wise I only seem to get on with people who’ve had a harsh life. Nigel and Mick had that same ‘underground’, lines-on-the-face quality to them. Ideally, I’d only talk to National Socialists though.
Oh well, ha. Just idle yearning.
Best regards for the night,
Benjamin
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Editor’s 2¢:
It’s curious. I visit The Unz Review once a day—it’s the only site I visit every day—but I don’t stay more than a few seconds before leaving! The titles of the new articles alone are enough for me to realise that we are dealing with neo-normies, not with National Socialists who want to seize State power in a future revolution.
But the last time I visited the site I was struck by the photo Jared Taylor chose: a guy hugging an Australian Aborigine who looks like a perfect Neanderthal (they have an even lower IQ than sub-Saharan blacks). So, before I received Benjamin’s email, I had seen Taylor’s video in full.
Curious, I said above. And it’s that when Jared talked about schizophrenia as genetic my mind immediately flew to thoughts very similar to Benjamin’s. For example, when I spent years researching psychiatry in-depth, I even corresponded with Jay Joseph, mentioned by Benjamin (as well as having read some of his academic papers).
Why does the racial right ignore the scientific critique of biological psychiatry?
A dozen years ago I made an editorial mistake. Greg Johnson had already accepted a paper I wrote for publication in Counter-Currents, ‘Why Psychiatry is False Science’. Since I had noticed at the time that Johnson was publishing articles that Tanstaafl had previously published in Age of Treason, it seemed natural to publish my paper here. Johnson replied that having published it here first, he would no longer publish it in his webzine.
Had it been published there, racialists would at least have a sense that there is a formal critique of psychiatry. (For those interested in getting started on the subject, in addition to my article linked above, you might want to check out Robert Whitaker’s YouTube lectures on psychiatry.)
Regarding the second part of Benjamin’s email, I have already spoken at length on this site on the subject. We must always remember that the bourgeois conservative type was, for the Führer, an even worse kind of person than the radical leftist. However misguided he may be, the radical at least wants to change society, sometimes by force. The bourgeois conservative, on the other hand, prioritises his money and status in society. With these people we aren’t going to get anywhere, even when they come close to racialism.
Like Benjamin, I no longer tolerate visiting white nationalist sites because they have fallen to a kind of improved conservatism, not the only thing that can save us: an improved National Socialism (see my featured post, ‘The Wall’).
A word about what Benjamin says about animal abuse.
A young American neo-Nazi, who fell from grace a few years ago, once commented how he had gone to a friend’s farm raising rabbits and helped to kill them, that it had been ‘a primal experience’.
One of the reasons I have called today’s neonazis pretenders is precisely because of anecdotes like the above. Every connoisseur of Hitler knows that he wanted to abolish the slaughterhouses after winning the war and, in the meantime, he was a vegetarian. In other words, American neonazis have been behaving like typical white nationalists but using NS paraphernalia.
As I have said a lot of times, it is high time that a new generation emerges that leaves the pretenders’ movement behind and tries to understand real National Socialism, so my next post will quote once again from Savitri Devi’s book.
These days, I am making final corrections to my trilogy before continuing the English translation, which, barring an accident*, I intend to devote myself to in earnest from next year onwards. It seems that commenter Benjamin is the only one who is paying attention to this aspect of my work: how maddening parents drive their children’s mad!
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(*) Ever since my younger sister died of what was apparently a sudden heart attack, I’ve been very alert to the fact that this can happen to any of us in unpredictable ways, so I urgently need to find someone to take care of this site if something similar to what happened to Corina were to happen to me (remember that when Eduardo Velasco passed away, his Evropa Soberana site disappeared after a while). I don’t mean that the custodian will add new entries if I should have a heart attack, but that he will continue to pay my hosting provider if something should happen to me.
The main reason why Hitler withdrew from party management was his plan to write a ‘large book’, which he stated clearly in the declaration announcing his decision. This project began as a quasi-legal defence of his actions for the court. It soon developed into the idea of producing, as Hitler told Siegfried Wagner in early May 1924, a ‘comprehensive settlement of accounts with those gentlemen who cheered on 9 November’, in other words Kahr, Lossow and Seisser. No doubt hopeful of signing a sensational book with high sales, various publishers offered their services to Hitler, either in person or by letter. In time, however, the emphasis of the work changed again, probably in part thanks to some sort of explicit or implicit bargain with the Bavarian state to let sleeping dogs lie in return for a mild sentence. There were also positive reasons, however, for the new approach. Hitler wanted to use the relative peace of Landsberg to write a much broader manifesto elaborating the principles of National Socialism, charting a path to power for the movement and showing how Germany could regain her independence and great power status. The first volume of Mein Kampf, most of which was written or compiled in Landsberg, seems to have been largely a solo effort, with relatively little input from others. Julius Schaub, another inmate who later became his personal adjutant, recalled that Hitler wrote Mein Kampf ‘alone and without direct input from anyone’, not even Hess, who had joined him in Landsberg. Hitler typed the book himself, reading out or summarizing large sections to his fellow prisoners, who constituted an appreciative or at any rate a captive audience. Sometimes, he was moved to tears by his own words.
Incarceration gave Hitler a chance to read more widely and gather his thoughts. One of his main preoccupations in Landsberg was the United States, which he was corning to regard as the model state and society, perhaps even more so than the British Empire. ‘He ‘devoured’ the memoirs of a returned German emigrant to the United States. ‘One should take America as a model,’ he proclaimed. Hess wrote that Hitler was captivated by Henry Ford’s methods of production which made automobiles available to the ‘broad mass’ of the people. This appears to have been the genesis of the Volkswagen. Hitler envisaged that the automobile would further serve as ‘the small man’s means of transport into nature—as in America’. He also planned to apply methods of mass production to housing, and experimented with designs for a Volkshaus for families with three to five children which would have five rooms and a bathroom with a garage in large terraced settlements. He was equally determined not be outdone in the construction of ‘skyscrapers’, and looked forward to the consternation of the ‘Deutsch-Völkisch’ elements by putting the party headquarters into such an edifice. Quite apart from showing that Hitler had an interest in vernacular architecture, and not just in monumental public buildings, these plans prove that he was thinking of elevating the condition of the German working class through American style suburban and metropolitan modernity. This was the model of an ideal society against which he wrote Mein Kampf.
Modernity was not an end in itself, but a means by which the German people, especially the German working class and German women, could be mobilized in support of the project of national revival. Hitler exalted technological development—aeroplanes, typewriters, telephones and suspension bridges, and even domestic appliances. These would free German women from drudgery and enable them to be better wives producing more children. ‘How little our poor women benefit from progress,’ he lamented, ‘there is so much one can do to make [a woman’s life] easier with the help of technology! But most people still think today that a woman is only a good housewife if she is constantly dirty and working from early until late.’ ‘And then,’ Hitler continued, ‘one is surprised when the woman is not intellectual enough for the man, when he cannot find stimulation and recuperation.’ Worse still, he went on, this was ‘bad for the race’ because it was ‘obvious that his overtired wife will not have as healthy children as one who is well rested, can read good books and so on’. The link between what Hitler would later call the racial ‘elevation’ of Germany, technological progress and maintaining the standard of living is already evident here.
Part and parcel of this programme of racial improvement was Hitler’s support for what we would today call ‘alternative’ technology. ‘Every farm,’ he demanded, ‘which does not possess any alternative source of energy’ should set up a ‘wind motor with dynamo and rechargeable batteries’. This might not be possible in the current economic climate, Hitler continued., but it would be a viable long-term investment. He rejected the idea that technological change took the romance out of farming. ‘I couldn’t care less about a romanticism,’ he exclaimed, ‘which puts people behind frosted windows in the twilight, [and] which lets women age prematurely through hard work’. Hitler therefore sneered at the city folk who went into the country for a day, enthused about the scenery and then returned to their modem and efficient homes in the city. Hitler claimed to support ‘the preservation of nature’, but in his view it should take the form of national parks in the mountains. ‘Here too,’ Hitler concluded, ‘the Americans have made the right choice with their Yellowstone Park.’
In Landsberg, Hitler did not abate his ferocious hostility to international finance capitalism. He did, however, qualify some of his earlier ideas about ‘national’ economies. Significantly, he rejected the demands of the German automobile manufacturers to be protected against competition from Henry Ford through higher tariff barriers. ‘Our industry needs to exert itself and achieve the same performance,’ Hitler remarked. Once again, the United States was the explicit model.
Hitler was also taking on board the concept of Lebensraum. This was one of the key ideas of Hess’s teacher and patron Karl Haushofer, the doyen of German Geopolitik. He visited Hess in prison, bringing him copies of Clausewitz and Friedrich Ratzel’s ‘Political Geography’, one of the seminal geopolitical texts. While there is no hard evidence that Haushofer met Hitler on those occasions it is highly likely he did so, or at any rate that his ideas found their way to him. In mid July, there was a debate about Lebensraum at Landsberg, which began with some good-natured joshing in the garden and ended with Hitler’s ‘marvelling’ inner circle being provided with a lengthy definition of the term by Hess. Its essence was simple: every people required a certain ‘living space’ to feed and accommodate its growing population. The idea seemed to provide the answer to the main challenge facing the Reich, which was the emigration of its demographic surplus to the United States. This was part of an important shift in Hitler’s thinking, away from a potential Russo German alliance and the prevention of emigration through the restitution of German colonies, towards the capture of Lebensraum in the east, contiguous to an expanded German Reich. It had less to do with hatred of Bolshevism and eastern European Jewry, and more to do with the need to prepare the Reich for a confrontation or equal coexistence with an Anglo-America whose dynamism mesmerized Hitler more than ever.
If initially Hindu and Bactrian traders had dominated the Silk Road trade, between the 5th and 8th centuries the Sogdians and, after the Muslim conquests, the Arabs and Persians would do so. At the western end of the route, Byzantium was the first European power to realise that the Heartland was a geopolitical reality to be taken into account. Alternating diplomacy and war with the peoples of the steppe (Avars, Pechenegs, Kipchaks and others), Constantinople could prolong its existence for a millennium after the fall of Rome.
Closely intertwined with the history of Byzantium is that of the Varangians (as the Slavs called the Vikings of Sweden), who moved up the great Russian rivers from the Baltic to the Black Sea basin and allied with the Slavs in an attempt to defeat the Khazars—a steppe confederation in southern Russia that had adopted Judaism as its official religion and is probably the ancestor of much of Ashkenazi Jewry. The Varangians took Kiev, the southernmost of the cities on the Dnieper, which allowed them to maintain constant contact with Byzantium, and eventually conquered the Khazar capital, Sarkel, not far from present-day Volgograd. In doing so, they came to dominate the trade corridor where the Don and Volga rivers come closest, jumping from the Black Sea basin to the Caspian basin—thus to the Heartland—and establishing themselves as a sort of second Byzantine Empire to connect Europe with Asia. The history of the Russias begins, clustered around cities like Kiev, Novgorod, Vladimir, Suzdal, Pskov or Muscovy, in generally heavily forested territories, where the Orthodox faith will eventually prevail.
Red: areas subject to Viking colonisation. Green: areas subject to Viking influence. Russia was born as an intermediary between the Scandinavian and Byzantine worlds, just as Germania was born as an intermediary between the Scandinavian and Roman worlds. The Vikings, as the founders of the first Russian states, laid the foundations of the only power capable of dominating the Heartland in the long run and connecting it with Eastern Europe. Although the core of historic Russia was born in Kiev, it slowly moved northwards, passing through cities such as Smolensk, Novgorod, Vladimir, Suzdal, Moscow and St Petersburg.
Genghis Khan, a tall, white, red-haired, blue-eyed man, was in many ways the Asian and medieval counterpart of Alexander the Great. His extraordinary personality succeeded in uniting the tribes and clans of Mongolia and in seizing control of the Silk Road, so that by his death in 1227 he was ruler of an empire stretching from the Sea of Japan to the Caspian, ruled from the Mongol capital of Karakorum (not to be confused with the mountain range of the same name). The strongly continental character of these domains was brilliantly portrayed when the Mongol invasion of Japan failed: the steppe horsemen, who had never seen the sea before, suffered severe seasickness and vomiting in their naval adventure, and what the Japanese called kamikaze or ‘divine wind’ caused such heavy losses to the Mongol fleet that the invasion failed. Other environments where Mongolia was never able to make its dominance felt emphatically were the mountains and forests—the Mongols were a people of plains and steppes, and both Siberia and the Russian principalities had huge forest masses. Indeed, at the time of the ‘Mongol yoke’, during which the Russias were tributary to the Tartars, the khanate of the Golden Horde ended where the steppe gave way to the forests of the North. From these closed and impenetrable spaces, Alexander Nevsky, Dmitry Donskoi, Peresvet and other national heroes of Russian history forged the greatness of the future Principality of Muscovy.
The Mongols’ military adventures reached Syria, Poland, Hungary and the gates of Vienna, but they were unable to cross the Sea of Japan or other maritime spaces. You don’t have to be a lynx to appreciate that the Mongol Empire drew its power from the dominance of the Heartland. In the West, the Mongols were able to advance thanks to the excellent information provided at all times by the Venetian merchant intelligence network. One of these agents was Marco Polo’s father.
For better or worse, the Mongol conquests provided the Pax Mongolica (or Pax Tatarica) and a relatively stable territorial continuity from the Near East and Eastern Europe to China. Thanks to it, from 1245, on the occasion of the First Council of Lyon, we can find European emissaries sent to the Mongol dominions by order of the Pope and the King of France: Giovanni da Pian del Carpine, Ascelin of Lombardy and André de Longjumeau. The aim was, on the part of the Papacy, to gain influence in Asia, especially by winning over the ancient communities of Nestorian Christians and, on the part of France, to forge links between Louis IX of France and Güyük Khan and to solidify a Franco-Mongol alliance, supposedly to make common cause in the Levant (the time of the Crusades).
In 1253, the Flemish Franciscan monk William of Rubruk was able to cross all of Central Asia and reach Karakorum, where he found French, Russian and Hungarian captured in Hungary. The friar also reported the presence of German prisoners working in iron mines in Central Asia—it seems that Stalin was not the first to capture Germans in Eastern Europe and deport them as slaves to the Heartland. In Mongolia, Islam, Buddhism, Manichaeism and Nestorian Christianity were already flourishing under the religious tolerance of the Khans. Rubruk returned to Europe with a detailed report for King Louis IX of France, entitled Itinerarium fratris Willielmi de Rubruquis de ordine fratrum Minorum, Galli, Anno gratia 1253 ad partes Orientales.
Travels of Friar William of Rubruk. At the time, Sarai played the same role that the Khazarian Sarkel had played before and the Soviet Stalingrad would play later: to serve as a bridge between the Don and Volga rivers, between the Black Sea and Caspian basins—and thus between Europe and the Heartland.
Later in the same century, the brothers Niccolo and Maffeo Polo, Venetian merchants, were able to establish prosperous trading emporiums in Constantinople and in Sudak or Soldaia (see map of the Mongol conquests above), where the presence of the powerful Venetian thalassocracy was strong. Encouraged by the wealth of the Golden Horde khanate, the Polo brothers eventually settled in its capital, Sarai, already within the confines of the Eurasian Heartland. Sarai was located in southern Russia, close to ancient Khazarian Sarkel and modern-day Volgograd, shared with these cities its role as a hinge between the Black Sea and Volga basins (the latter being part of the Heartland) and, with 600,000 inhabitants, was one of the largest and wealthiest cities of the 13th century. There, the Polo brothers became acquainted with the customs of the Tartars, the world of the steppe and the information brought back by foreign traders about distant routes further east. Following these indications, the Venetians proceeded to Bukhara, present-day Uzbekistan, where they lived for three years. They travelled up the Silk Road to Dadu (Beijing), where the throne of Kublai Khan, Genghis’s grandson, was located. The Asian monarch provided them with a Mongol ambassador to the Pope in Rome, safe conduct to travel throughout the Mongol dominions, and a letter to the Pope asking for a sample of oil from the lamp of the Holy Sepulchre, as well as a hundred ‘wise men’ to teach Christianity and Western customs in China. Sino-Roman relations, which had never been able to take shape in antiquity, were beginning to take shape in the middle Ages thanks to Venice, the Papacy and the Mongol conquests.
Pope Gregory X received the missive from the Mongol Khan in 1271, sending only two Dominican friars with the Polo brothers, this time accompanied also by Niccolo’s seventeen-year-old son Marco. The friars did not complete the journey out of fear, while the Venetian merchants completed the Silk Road from one end to the other, arriving in the capital of the Khanate in 1274, three years after their departure. Welcomed by the Khan, they lived under his hospitality for se¬¬venteen years before returning to Europe. The Polo voyages would never have been possible without the existence of a single state from the Middle East to the Pacific; thanks to this, Europe was able to read Marco Polo’s accounts, accessing first-hand testimony about what lay at the heart of Eurasia.
Thanks to the stability of the Pax Mongolica, Marco Polo was not the last European to set foot in Eurasia. In 1318, four years after the dissolution of the Order of the Temple, the Franciscan friar Odorico da Pordenone embarked on an impressive journey that took him from Venice to Armenia, Persia, India, China, Indonesia, and other places in the Far East. He even described Tibet as ‘where the Pope of the idolaters dwells’.
Several events ultimately brought the Pax Mongolica to an end:
• The virulent spread of the Black Death in the 1340s. Originating in Central Asia, the plague spread along both land and sea trade routes, affecting Europe as well as China, India and Arabia and introducing terror, distrust and the quarantining of entire cities along the trade routes.
• The Mongol horsemen were becoming fat, comfortable and decadent, and the Chinese, seasoned in palace intrigue, seized power, driving out the Mongol Yuan dynasty and other foreign (including European and Christian) influences and founding the Ming dynasty in 1368. The coup d’état in China was heavily influenced by a secret society: the White Lotus.
• The fleeting rise of Tamerlane, the last great steppe conqueror, who annihilated the Nestorian Christians of Persia and attacked the khanate of the Golden Horde (southern Russia), causing Muscovy, then ruled by Vasily I, to stop paying tribute to the Tatars. Yet in 1382, Moscow was still sacked by the Tatars.
• Buddhism, a new cultural and ideological trend very different from the ancestral paganism that the Mongols had hitherto professed, had penetrated Mongolia itself. It would take a couple of centuries for Buddhism to gain a foothold in the country. Still, it was only a matter of time before the new monks would win over the local shamans, winning over the Mongol aristocracy and erecting monasteries at crossroads and in the great pasture lands where large numbers of herdsmen gathered to perform sacrifices and other rituals. It has always been rumoured that it was the Chinese who favoured the introduction of Buddhism into Mongolia, hoping that the new creed would defuse the ancient warrior mentality of the Mongols and in turn ease the pressure on the Great Wall fringe; in fact, the White Lotus was a Buddhist society. The process would culminate centuries later, in 1568, when Altan Khan granted the head of the Tibetan lineage, Gelug, the title of ‘Dalai Lama’.
But if the Black Death, Tamerlane’s raids and the collapse of the Khanate had cut off communications between East and West, a new and at first-sight unfortunate event was to restore them: the fall of Constantinople to the Turks in 1453 closed the ‘Varangian route’. It blocked the natural maritime outlet to the steppes, while many Greek immigrants migrated in stages from Constantinople across the Black Sea to Ukraine and eventually Moscow. Europe became an island, surrounded to the west by the Atlantic, to the south by the Mediterranean, to the southeast by the Ottoman Empire and the east by the Golden Horde and other khanates. In this situation, the only states capable of breaking Europe’s insularity and reuniting it with the Greater East by land were the Russian principalities. So the catastrophe of 1453 forced the peoples of Russia to turn eastwards to conquer the Tatar dominions, just as it forced the peoples of the West to turn to the Atlantic to conquer the new world. Both European movements, East and West, initially had a similar goal: to reconnect with Stasia. However, while Europe’s western thrust would accentuate its insularity and maritime character, the eastern thrust would emphasise its terrestrial character.
