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Arthur Schopenhauer Solitude Technology

Society or our inner ‘daimon’?

Just today I was thinking about some words of Octavio Paz, who lived very close to where I used to live when he died, about a writer whose name I don’t remember.

Paz said that the archetype of that writer was Satan: as he preferred himself to society. The poet obviously referred to what the Greeks called the daimon, in the sense of the voice of conscience with which one internally dialogues; not the diabolized ‘Satan’ of Christians.

Today Robert Morgan commented something that reminded me of my soliloquy this morning:

 

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In my experience, people who find excessive pleasure in associating with others tend to be shallow sorts. They always seemed to me to be suffering from a kind of pathology, though perhaps, since shallow people are many times more numerous than those who take readily to solitude, the reverse is true. Schopenhauer shared my view though:

“And, as a rule, it will be found that a man is sociable just in the degree in which he is intellectually poor and generally vulgar. For one’s choice in this world does not go much beyond solitude on one side and vulgarity on the other. It is said that the most sociable of all people are the negroes; and they are at the bottom of the scale in intellect. I remember reading once in a French paper that the blacks in North America, whether free or enslaved, are fond of shutting themselves up in large numbers in the smallest space, because they cannot have too much of one another’s snub-nosed company.” – The Wisdom of Life

Above the opinion is also ventured by Mr. Dinh and a few commenters that the advance of technology has had a hand in destroying human sociality, and perhaps this is true to an extent. But being preoccupied with gazing into a screen on a device so you can keep up with social media and communicate with others isn’t really being alone, is it? The paradox is that in many ways such technology pulls people closer together and leads to an even greater mental conformity, as is currently being demonstrated by the wave of deplatformings and social justice warrior doxings of dissidents.

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Julian (novel)

Julian, 68

Constantius never meant me to take actual command of the province. I was to be a ceremonial figure, reminding the Gauls by my presence that Constantius had committed, if not a full army, at least his flesh and blood to the task of rallying a frightened people to the defence of the province. Florentius wielded all actual power. He was in direct charge of the army at Vienne and his personal courier service held together the various legions scattered about Gaul. Most of them, incidentally, were trapped in fortresses, for the Germans had laid siege to every sizeable town and military installation from the Rhine to the North Sea.

Only last year, in going through Constantius’s secret archives—a fascinating if at times depressing experience, rather like hearing what people say behind one’s back—I came across his instructions to Florentius. Now that I have read them I am more tolerant of the prefect; he was merely carrying out orders. Constantius wrote—I am paraphrasing, for the documents are all at Constantinople that this “dearly beloved kinsman the Caesar Julian” was to be looked upon as a cadet in the art of war and as a novice in the business of government. Florentius was to be that pupil’s dedicated tutor, to instruct, edify and guard him against evil companions and wrong judgments. In other words, I was to be put to school. Military matters were to be kept from me. I was to be watched for signs of ambitio, as the Romans say, a word no other language has devised, meaning that sort of worldly ambition which is injurious to the balance of the state.

My first year in Gaul did teach me a good deal, not only in the art of war but also in the arts of concealment and patience. I became a second Ulysses, hiding my time. I was not allowed to attend the military council. But from time to time I was briefed on the general military situation. I was not encouraged by what I was told. Though the army of Gaul was considerable, Florentius had no intention of committing it in battle.

We did nothing. Fortunately our enemy Chnodomar did nothing either; his promised offensive never materialized. He declared himself quite pleased to control the Rhine and our largest cities. I was eager to engage him, but I did not command a single soldier, excepting my doughty Italian bodyguard. I was also in need of money. My salary as Caesar was supposed to be paid by the quarter, but the Count of the Sacred Largesse was always late in making payments. I lived entirely on credit my first year in Gaul, and credit was not easily come by when there were daily rumours that I was in disfavour and might be recalled at any moment. I was also irritated to discover that the villa where I lived was not the palace of the Caesar but a sort of guest-house where official visitors were housed. The city palace was on the Rhone; and here Florentius and his considerable court were richly housed. He lived like the Caesar, I lived like a poor relation. But there were compensations. I had Oribasius with me, as well as Priscus, who arrived in March from Athens.

Priscus: I should add a bit to Julian’s account of his relations with Florentius. The praetorian prefect was avaricious but capable. More to the point, he was following the Emperor’s instructions to the letter. I always thought Julian was unduly bitter about him. Of course, on several public occasions the prefect humiliated him. I remember one military review when there was no place for Julian on the dais. So the Caesar was forced to watch “his” troops from the crowd, surrounded by old women selling sausages. That was probably Florentius’s revenge for Julian’s behaviour at their first meeting.

To Constantius’s credit… why is one always trying to find good things to say about the bad? Is it our uneasy knowledge that their version of us would be precisely the same as ours of them, from another viewpoint and a conflicting interest? In any case, Constantius was perfectly correct in not allowing a youth with no military or administrative experience to take over the direction of a difficult war which older and supposedly wiser soldiers had nearly lost. No one could have known then that Julian was a military genius, except possibly himself. I almost find myself believing in that Helios of his when I contemplate his Gallic victories.

But at this time he lived much as a student in the villa next to the city wall. His “court”, as it had to be termed, was no more than a hundred people, counting slaves. We dined meagrely. There was never enough wine. But the conversation was good. Oribasius kept us all amused as well as healthy. He was, even then, compiling remedies from every witch he could find, and trying them out on us. Eutherius was also an amiable companion.

I note with some amusement that though Julian mentions specifically my joining him at Vienne, he says nothing of the far more important person who arrived at the new year: his wife Helena. I was not present when she came to Vienne but I am told that she arrived with a luxurious suite of hairdressers, seamstresses, cooks, eunuchs, and wagon-loads of fine clothes and jewels. I don’t think she ever got over the shock of that cold depressing villa. But Julian was always very kind to her, though somewhat absent-minded. He would start to leave table without her, or openly make plans for a visit to a near by town and then forget to include her in the arrangements. I think she liked him a good deal more than he liked her. Not that he disliked her; rather, he was profoundly indifferent. I doubt if he performed his conjugal duties often. Even so, she was twice pregnant in the four years they were married.

My chief memory of Helena is her valiant attempts not to look bored when Julian was talking excitedly about those things which interested him and mystified her. Fortunately, she had learned the royal art of yawning without opening the mouth; but if one watched her very carefully, whenever there was talk of Plato or lamblichos or you, my dear Libanius (great triad!), one could see her nostrils dilate suspiciously from time to time. I am certain that we literally bored Helena to death.

Libanius: I cannot imagine anyone finding it remarkable that Julian should speak of Plato, Iamblichos and myself as being of a quality. But one can always trust Priscus to be envious. “Great triad!” indeed! Simply because he has failed as a philosopher and a teacher, he would like to bring down all his contemporaries to his own level. Well, he will fail in that, too.

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Click: here The software converter could not add the image of the video within the article ‘A didactic tea lecture’, which is why I’ve embedded it below: Update of January 31, 2020. Regarding the post “Join me comrades. Join me here in the Northwest homeland, where you belong!” I just received this message:
Hi, C.T. As you may know, our Community Guidelines describe which content we allow – and don’t allow – on YouTube. Your video Join us comrades! was flagged to us for review. Upon review, we’ve determined that it violates our guidelines and we’ve removed it from YouTube.
You can still listen to Uncle Harold here from 1:05:29 to the end, although my YouTube clip stopped when exit music started.
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WDH – pdf 13

Click: here The blank within the post ‘Today’s West is a soft Gulag —Tom Sunic’ means that the YouTube account that filled that blank space has now been cancelled. In the case of the ‘Uncle Harold’ video, it still can be listened here. https://youtu.be/aIlN7J1FZIQ
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Christendom

Stop being insane

Editor’s note: Below, a passage from an article by Kevin Alfred Strom, ‘Stop Being Insane’, published on National Vanguard in 2017. Strom’s entire article hits the nail as to why the Christian problem is larger than the Jewish problem. Not only the traitors are more wicked than Jews (as betraying your own race is morally worse than an external foe who wants to exterminate you), but there are more demented Christians than external foes.

Of Strom’s piece, pay special attention to the sentences: ‘They [American Christians] may not know where their own people were 2,000 years ago, what they lived and died for, what they believed, how their ancestors struggled…’ And also: ‘they [evangelicals] view Jewish history as their own’. On the other hand, ‘They see images of our Germanic or Classical ancestors and there is not the slightest sign of recognition in their dull eyes’.

Do you see now why stories or foundation myths are so important? Do you see why every single white nationalist must read William Pierce’s story about their race?, why Christian-friendly white nationalism is so ridiculously blind?
 

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And the “Christian Embassy” behind all these projects is just a small-time operation, a tiny fraction of the overall Christian support for the Jews and their murderous state given by the likes of Pat Robertson, Liberty University, John Hagee, and their ilk!

These deranged White men have been programmed by a 2,000-year-old psyop to work against their own best interests and use their money and energy to help Jews, when there are poor White children in this country who will never reach their potential for lack of money, and honorable White grandmothers who eat out of dumpsters or go hungry.

Why do these fools care so much about Israel? According to the magazine Christianity Today,

Many evangelicals have vivid memories of sitting in Sunday school rooms, staring at maps of Bible Lands and listening to Bible stories week after week. Through such experiences, evangelicals came to view the Bible’s story as their own and the land of the Bible as a kind of home away from home.

They may not know where their own people were 2,000 years ago, what they lived and died for, what they believed, how their ancestors struggled so that they might live and have the blessings of civilization—but they sure know, or think they know, all about the Jews; they view Jewish history as their own and call the Middle East the “Holy Land”; and identify with the Jews as a kind of superior and more godly version of themselves. They see images of our Germanic or Classical ancestors and there is not the slightest sign of recognition in their dull eyes. But show them a picture of a Jew in the desert near a burning bush and they identify with it instantly. How bizarre this is—and how infinitely tragic.

No doubt these “Christian Zionists,” as they sometimes call themselves, sincerely believe the Jewish verse they constantly quote again and again: “To the Jew first!” To the Jew first, indeed!

Can’t you see how insane this is? The Jews support their own institutions, their own state, their own people, as any rational nation would do. But millions of the men and women of our European civilization, White men and women, heirs of the greatest culture the world has ever known, do not support their own people. With the words written by an alien race—“to the Jew first!”—upon their lips, they ignore the basic needs for the survival of their own race, their own nation, and ignore even the cries and suffering of their own poor and destitute, and give their all for the Jews. They justify and support genocide and brutal occupation (if done by Jews), and gladly tax themselves and sacrifice the lives of their children to make it possible. All based on a preposterous hoax that Jews are somehow holy and sacred and intimately connected to God.

What fantastic power to control the minds of their hosts the Jews attained when they hit upon the brilliant idea of taking over monotheism and remaking it in the image of their tribal, ethnocentric god Yahweh.

Not only will this misplaced loyalty and religious perversion be fatal to us and lead to our extinction in the long run if it is allowed to continue, but it is extremely dangerous in the short term as well.