parents and psychiatrists: a criminal association
Note of 5 October 2025: This text has been updated and can be read here.
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Epistle to the Galatians
The Epistle to the Galatians is the second book in a chronologically ordered New Testament. If you are still a Christian that reads the Bible in the traditional way, take a good look at the first chapters of Marcus Borg’s Evolution of the Word, which includes the New Testament in the order the books were written.
Paul, an apostle—sent not from men nor by a man, but by Yeshua the anointed and god the father, who raised him from the dead—and all the brothers and sisters with me, to the churches in Galatia: Grace and peace to you from god our father and the lord Yeshua the anointed who gave himself for our sins to rescue us from the present evil age…
My italicized words in Paul’s opening sentence to the Galatians evoke what I said about Paul last Friday in the context of how the Attis cult might have influenced the Semite Saul (a.k.a ‘Paul’) in his native town of Tarsus.
Many of those educated in the Christian faith are still unable to distinguish between the Christ of dogma and the Jesus of history. As we have already noted about the oldest New Testament books, in the genuine Pauline letters the details about the historical Jesus (in contrast to Paul’s mythical ‘Christ’) are surprisingly absent. But what is most conspicuous in an ordered reading of the New Testament is that, for example, Paul’s letter to the Galatians:
(1) does not mention the Empty Tomb,
(2) does not mention the Apparitions of the Risen Jesus,
(3) does not mention the Ascension of Jesus,
(4) does not mention Pentecost,
(5) does not hint any allusion toward the story we all heard as children: that, after the above extraordinary events, the Apostles were catapulted with such a fire of enthusiasm that they preached the gospel to the point of martyrdom.
Regarding (2), New Testament writers were not biographers as the word ‘biography’ is understood in our modern world. Paul would certainly mention Yeshua’s apparitions in later epistles when his Christology was more developed not from a historical, but from a theological point of view.
The following are my impressions of my most recent reading of the letter to the Galatians.
In the first seventeen verses it is surprising to learn that Paul says that his vocation to preach the word of the lord had begun before (!) his meeting with the apostles. Then, in Gal. 1: 18-19 Paul confesses that three years after his great religious conversion he finally decided to visit Peter and James, and that fourteen years later he visited the Jerusalem Church again, to inform them he would preach to the gentiles (Gal. chapter 2).
All of this smells that it was Paul’s zeal, not the true apostles, what ignited the movement that became known as Christianity.
Then I read in that same chapter 2 that Paul had an incident with Peter because Peter and the Jerusalem Church had not broken away from Jewish practices. I immediately realised that this story could be used as a powerful weapon against those who believe in the historicity of the Empty Tomb, the Apparitions of the Risen Jesus, the Ascension and the spiritual fire of the Pentecost that, according to tradition—rather than the impression from a chronological reading of the NT—ignited Christianity.
We can imagine a Judaea in which all these Resurrection stories had really happened. How on earth those who received the tongues of fire on their heads to preach with euphoria the Good News could have regressed to the rancid practices of Judaism, something that can be surmised in this early Pauline epistle? We are talking about elemental Judaic stuff, such as circumcision and the diet prescribed by the Torah against which Paul preaches not only in Galatians but in other letters.
The Galatians letter does not reflect the theology of the Jewish Jerusalem Church. It reflects the incipient theology of the ‘apostle to the Gentiles’.
In the third chapter of Galatians Paul laid out the foundations of his new cult, rehabilitating man by ‘faith’ instead of the observance of Jewish law: observances that those who had really known Jesus were still practising. It is in that chapter that Paul pronounces his famous words, ‘There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Yeshua the anointed one’.
It is also interesting that in chapter 4 Paul mentions that god sent this Yeshua ‘born of a woman and subject to the law’—that is, Jesus was a Jew—‘to rescue those who were subject to the law’, that is to rescue the Jews. In that verse it is not implied that we gentiles would also be rescued in the original Yeshua cult. In that chapter Paul also scolds the Christian community that had not given up Jewish practises.
Again, that alone suggests that the legends of the Resurrection listed in the numbered paragraph above, or at least the thoroughgoing embellished stories as understood in later Christendom, had not yet emerged when the second book of the New Testament was written. Even in the postscript and farewell of his letter to the Galatians Paul continues to talk against circumcision repeatedly.
Certainly, reading the New Testament in the order the books were written and from a strictly rational viewpoint—i.e., with an exegetical eye to distinguish who might the ‘historical Jesus’ have been—make a fresh reading of the ‘book of books’.
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Psychiatric re-victimization
To contextualise this series about psychiatry, see: here. Below, an abridged translation of a chapter of one of my books:
Let us imagine Dora, a girl in a state of trauma because she was raped by her father. Imagine that instead of taking her to a common hospital, she is taken by her father to a psychiatric ward. The girl does not want to go there. All she wants is for some of her loved ones to comfort her. What would she feel if the admissions officer to the ward told her?:
We are going to commit you. The rape did not cause any trauma. That is completely surpassed in scientific psychiatry. You live in a paranoid, world Dora. Because of your symptoms, my diagnosis is that you suffer from schizoidism. And you run the risk of schizophrenia. A chemical imbalance in your brain is causing your anxiety attacks.
I see that my scientific interpretation causes you panic… Do you know, Dora, that the first sign of recovery of a teenager who feels violated is to accept that she is a sick woman? For the same reason, and to help you accept it, my prescription is to bombard your brain with antipsychotics.
Any rejection of my diagnosis and prescription will be considered resistance. And the resistance to you taking your meds, my dear Dora, is involuntary commitment in this ward.
Would not this ‘bio-reductionist’ interpretation—which reduces our pains to a biological factor—be an additional blow to this minor, something even more devastating than her father’s rape? The example, although hypothetical, illustrates what happens to many adolescents in the doctors’ offices: something that I call the re-traumatization or re-victimization of a victim, which could be defined in thus:
In common jurisprudence, measures are taken against the aggressor. In psychiatric jurisprudence, measures are taken against the victim.
Does this sound like Alice in Wonderland? In real life there was a case in which psychiatrists diagnosed a young victim of rape as ‘schizophrenic’. And even more incredible: a fourteen-year-old girl in a state of trauma for having been raped was electro-shocked, against her will, by the psychiatrists.[1]
These are not isolated cases. The following is an example of psychiatric re-victimization in the United States:
Rana Lee remembers the time she went to her doctor because her husband was beating her. The doctor, she told a congressional committee, ‘prescribed 10 milligrams of Valium three times a day to calm me down… He refilled it for five years, with no questions asked’. [2]
This doctor prescribed to drug not the aggressor, but the victim of the aggressor. I have heard testimonies from women that something similar happened to them. But at least these women were saved from a psychiatric diagnosis, not another victim of domestic abuse:
Psychiatrists are fond of stressing how much suffering schizophrenia causes. However, I can truthfully say being labeled a schizophrenic has caused me a hundred times as much suffering as the so-called ‘illness’ itself. Since recovering my sanity in 1961, I have spent decades struggling to gain some measure of self-understanding and self-esteem. In this regard, I never fully recovered from what psychiatry and my parents did to me until I finally realized I had never been ill in the first place. [3]
This confession comes from John Modrow. Re-victimized by psychiatrists, Modrow concludes that psychiatric praxis seems to be calculated to drive a person, who has already been traumatized, into madness.
A psychological re-traumatization is a direct violation of the Hippocratic oath: Primum non nocere!, first, do no harm. The practice itself of psychiatry represents a violation of this oath. ‘How, for example, can a psychiatrist validate his identity as a medical doctor without labeling others as mentally sick’, asks Modrow, ‘that is to say, without dehumanizing others and thoroughly destroying their identities?’ [4]
Of the theoreticians who approached the subject of what I have called here re-victimized victims, Harry Sullivan made the most valuable contribution to understand the interior world of these individuals. According to the Sullivan-Modrow model, the panic that makes a re-victimized victim enter a state of madness is caused by a consecutive series of external assaults that collapse the individual’s defences. In his self-analysis, Modrow ratifies Sullivan’s notion that when these defences collapse, ‘the individual goes into an intense state of panic and simply comes “unglued”, so to speak. In this panic state, the individual has a terrifying vision of himself as a person of no value or worth’. Talking about his own experiences, Modrow adds that ‘painful memories once repressed rise and come flooding into awareness with a gruesome, hallucinatory vividness’. [5]
The experience of the demolishing panic of the inner self could be described as a tearing up of the self where the betrayal of the universe is experienced. We could illustrate it if we imagine that Dora escaped the mental institution just to be repudiated by her extended family, as it was accustomed to do with raped girls. What would she feel? According to Modrow, the panic state that immediately preceded his own mental breakdown was ‘the most appalling and devastating experience that any person can undergo’. [6]
Pre-psychotic panic is the state when the mental health of an individual is at most risk. In this state the mind loses its centripetal force that gives cohesion to its inner self, so to speak.
I dislike medical terminology to speak about problems of the soul. Yet, I could say that Modrow’s panic attacks were iatrogenic. Iatrogenesis (from Greek iatros, physician) is one of the aberrations of the psychiatric profession. In his misguided endeavours to heal the therapist provokes new and more serious disorders than the already existent.[7]
The re-victimization of a victim of family abuse, frequently iatrogenic, is central to understand the nature of psychiatry but very few critics of psychiatry have pointed out to something so consequential. The exception is precisely Modrow:
The psychological harm which psychiatrists inflict on their patients is a subject which is not often discussed. One reason why this topic is seldom discussed has to do with the fact that the people who are the most knowledgeable on this subject—namely, the people who have been psychologically damaged by psychiatry—are rarely listened or taken seriously. The entire narrative section of this book [How to Become a Schizophrenic] illustrates the kind of psychological harm which psychiatry can cause. [8]
Due to the double spiral of extreme abuse, parental and psychiatric, the young Modrow had a psychotic episode. For a brief time he believed himself to be John the Baptist: a delirium of grandeur which, according to Modrow himself, was nothing more than a desperate attempt of his unconscious to super-compensate the feeling of bestial humiliation occasioned by his parents and the doctors paid by his mother.
___________
[1] The young man’s case is mentioned in Peter Breggin: Beyond Conflict: From Self-Help and Psychotherapy to Peacemaking (St. Martin’s Press, 1992) p. 107; that of the girl, in T. Baker: ‘The minor issue of electroconvulsive therapy’, Nature Medicine, 1, pp. 199-200.
[2] Rana Lee, quoted en Breggin: Toxic Psychiatry: Why Therapy, Empathy and Love Must Replace the Drugs, Electroshock, and Biochemical Theories of the ‘New Psychiatry’ (St. Martin’s Press, 1994), p. 219.
[3] John Modrow: How To Become a Schizophrenic: The Case Against Biological Psychiatry (Apollyon Press, 1996), pp. 147f.
[4] Ibid., p. 227.
[5] Ibid, p. 18.
[6] Ibid., p. 19.
[7] An explanation of psychiatric iatrogenesis appears in chapter 5 of Robert Baker’s Mind Games: Are We Obsessed With Therapy? (Prometheus Books, 1996). Incidentally, in 1994 I talked to Dr. Baker personally in a conference of critics of pseudosciences.
[8] Modrow: How To Become a Schizophrenic, p. 226.
For context of this and my forthcoming articles on Paul’s epistles, see ‘Saint Paul, that tiny seed’. Below, a passage from a review of a New Testament ordered by date when each book was written:
By presenting the New Testament books in the order they were written, bestselling Bible scholar Marcus Borg reveals how spiritually and politically radical the early Jesus movement began [as a fringe eschatological movement] and how it slowly became domesticated [into non-eschatological Christianity].
Evolution of the Word is an incredible value: not only are readers getting a deeply insightful new book from the author of Speaking Christian and Jesus, but also the full-text of the New Testament—and one of the only Bibles organized in chronological order and including explanatory annotations that give readers a more informed understanding of the Scripture.
Today I read the First Epistle to the Thessalonians for the first time in life (those of us educated in Catholicism were not forced to read the Bible as children). This first book of the New Testament is pure rubbish: and it speaks ill of the Aryans the fact that they have taken a Semite like Paul seriously for two thousand years. The mere fact that whites have been fanatized by epistles of this kind, makes the independent thinker relate the extermination they currently suffer with the mental shit they’ve put themselves in their scatterbrains for so long.
Regarding the content of Paul’s letter itself, it is necessary to place it within the eschatological milieu of the very first generation of Yeshua fans, who believed that their beloved master would soon come from heaven to rescue them (4: 14 until 5:11). Worst of all is that this eschatological letter, in which the second coming of Yeshua is believed imminent, is addressed to the gentiles, whom Paul distinguishes from the Jews in 2: 14-16.
A Semite preaching to the gentiles (whites) and they believing him? Gross. I wonder when will American racists take this merde out of their heads? Or do they believe it is possible to recover their Aryan soul while maintaining Semitic merde in their little brains? If the Anglo-Saxons hadn’t had merde in their heads when my parents were children they would have allowed the Führer to conquer the Bolshevik Jews…
It is not enough to hate the American flag (see my previous entry). We must hate the religion of our parents if we want to save the fair race…
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USA’s DNA
One of the most offensive things that I find in the Alt Lite (for example, in some videos by Jean-François Gariépy) is that they hold the American flag behind their backs. In a recent colloquium on YouTube with Richard Spencer (here), Spencer said that his country started badly from the first hour; mentioning both the Declaration of Independence and the Constitution.
White nationalism is an impossible chimera between Americanism and Nazism, in which the American animal predominates over the European. This is why it is refreshing that some central figures of the Alt-Right, like Spencer, begin to question the double helix that fertilised the American egg.
One of the axes of the helical structure that formed the United States is the monstrous lie of equality. The quotation ‘All men are created equal’ has been called ‘immortal declaration’, and ‘perhaps the single phrase’ of the American Revolutionary period with the greatest ‘continued importance’. Thomas Jefferson first used the psychotic phrase in the US Declaration of Independence, which he penned in 1776.
But there’s another equally monstrous and psychotic lie, the other helical axis, Christianity. As long as both molecules of nucleic acids or DNA are not shattered in the minds of white nationalists, their movement will not cease to be a chimera that, precisely because it is a fantasy, cannot engage the real world.
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Julian, 40
Julian presiding at a conference of Sectarians
(Edward Armitage, 1875)
Julian Augustus
At the beginning of February we arrived at Como, a town on a lake about thirty miles north of Milan. Here I remained a prisoner for six months. I was allowed to see no one except the servants who had come with me. Letters from Oribasius and Maximus were not delivered. I might as well have been dead. I consoled myself with reading the complete works of Pliny the Younger, who had lived at Como. I remember with what loathing I read his famous description of “darling Como”. I hated the place, including the blue-green lake.
During this time I had no idea what was happening in the outside world, which was probably just as well for I was the subject of fierce debate in the Sacred Consistory. According to Eusebius: “He is another Gallus. He must be put to death.” A majority of the Consistory agreed with the Chamberlain. Surprisingly enough, the opposition was led by the Empress Eusebia. Though she was not a member of the Consistory, she was able to make her views known. “Julian has committed no crime. His loyalty has never been seriously questioned. He is the last surviving male member of the imperial house. Until such time as we provide the Emperor with a son, Julian is heir to the principate. But should Julian be executed and should the Emperor then—heaven forbid—die without issue, the house of Constantine is at an end and there will be chaos in the empire.”
Eusebia finally prevailed. But it took her six months of argument, during which time Constantius said not a word. He merely listened and brooded and waited.
At the beginning of June a court chamberlain arrived at Como. “The most noble Julian is to wait upon the divine Empress Eusebia.” I was startled: the Empress, not the Emperor? I tried to question the chamberlain but he would say no more than that I was to be given a private audience; no, he could not tell me if the Emperor would receive me; no, he was not even certain that the Emperor was at Milan; he revelled in being uninformative.
We entered Milan through a door in one of the watchtowers. In complete secrecy, I was hurried through narrow back streets to a side entrance of the palace. Once inside the palace I was met by chamberlains who took me straight to the apartment of the Empress.
Eusebia was handsomer than her portraits. The eyes and mouth, which appeared so severe when rendered in marble, in life were not severe at all, merely sad. A flame-coloured robe set off her pale face and black hair. She was not much older than I.
“We are pleased to receive our cousin, the most noble Julian,” she murmured formally. She motioned to one of her ladies-in-waiting, who came forward with a folding stool and placed it beside the Empress’s silver chair.
“We hope our cousin enjoyed his stay at Lake Como.”
“The lake is very beautiful, Augusta.” At a gesture from her, I sat on the stool.
“Yes. The Emperor and I enjoy the lake.”
For what seemed an eternity, we discussed that wretched lake. All the while she was studying me carefully. And I must say I was studying her. Eusebia was Constantius’s second wife. His first wife had been Galla, the half-sister of Gallus. Galla had the same mother as Gallus, who had the same father as I, but I never knew her, and I don’t think Gallus ever met his sister more than once or twice. When Galla died, Constantius promptly married Eusebia. It was said that he had always been in love with her. She came from an excellent consular family. She was a popular figure at court, and on more than one occasion she had saved innocent men from Constantius’s eunuchs.
“We have been told that you are planning to become a priest.”
“I was at a monastery, when I was… told to come to Milan.” I started to stammer as I often do when I am nervous. The letter “m” gives me particular trouble.
“But do you seriously want to be a priest?”
“I don’t know. I prefer philosophy, I think. I would like to live at Athens.”
“You have no interest in politics?” She smiled as she said this, knowing what my answer must necessarily be.
“No! None, Augusta.”
“Yet you have certain responsibilities to the state. You are imperial.”
“The Augustus needs no help from me.”
“That is not quite true.” She clapped her hands and the two ladies-in-waiting withdrew, closing cedar doors softly behind them.
“Nothing is secret in a palace,” she said. “One is never alone.”
“Aren’t we alone now?”
Eusebia clapped her hands again. Two eunuchs appeared from behind pillars at the opposite end of the room. She waved them away.
“They can hear but they cannot speak. A precaution. But then there are others listening whom one knows nothing about.”
“The secret agents?”
She nodded. “Everything we say to one another in this room they can hear.”
“But where…?”
She smiled at my bewilderment. “Who knows where? But one knows they are always present.”
“They even spy on you?”
“Especially on the Empress.” She was serene. “It has always been like this in palaces. So remember to speak… carefully.”
“Or not at all!”
She laughed. I found myself relaxing somewhat. I almost trusted her. She became serious. “The Emperor has given me permission to talk to you. He was reluctant. I don’t need to tell you that since the Gallus affair he has felt himself entirely surrounded by traitors. He trusts no one.”
“But I…”
“He trusts you least of all.” This was blunt. But I was grateful for her candour. “Against his own good judgment, he raised your brother up. Within months, Gallus and Constantia were plotting to usurp the throne.”
“Are you so certain?”
“We have proof.”
“I am told that secret agents often invent ‘proof’.”
She shrugged. “In this case it was not necessary. Constantia was indiscreet. I never trusted her. But that is over with. You are now the potential threat.”
“Easily solved,” I said with more bitterness than I intended. “Execute me.”
“There are those who advise this.” She was as much to the point as I. “But I am not one. As you know, as the whole world knows, Constantius cannot have a child.” Her face set bleakly. “I have been assured by my confessor that this is heaven’s judgment upon my husband for having caused the deaths of so many members of his own family. Not that he wasn’t justified,” she added loyally. “But justified or not, there is a curse on those who kill their own kind, That curse is on Constantius. He has no heir and I am certain that he will never have one, if he puts you to death.”
There it was at last. My sense of relief was enormous, and perfectly visible in my face.
“Yes. You are safe. For the time being. But there still remains the problem of what to do with you. We had hoped you would take holy orders.”
“If it is required, I shall.” Yes, I said that. I am giving as honest an account as I can of my life. At that moment, I would have worshipped the ears of a mule to save my life.
But Eusebia was not insistent. “Your love of learning also seems genuine.” She smiled. “Oh, we know whom you see, what books you read. There is very little that has escaped the attention of the Chamberlain’s office.”
“Then they know that it is my wish to be a philosopher.”
“Yes. And I believe that the Emperor will grant you your wish.”
“I shall be eternally grateful, and loyal. He has nothing to fear from me, ever…” I babbled on enthusiastically.
Eusebia watched me, amused. Then when I ran out of breath, she said: “Gallus made him much the same speech.”
On that dampening note she rose, ending the interview. “I shall try to arrange an interview for you with the Emperor. It won’t be easy. He is shy.” At the time I found this hard to believe, but of course Eusebia was right. Constantius feared all human encounters. One of the reasons he was so fond of eunuchs was that, by and large, they are not quite human.
To what should we compare God’s imperial rule, or what parable should we use for it? Consider the mustard seed. It is the smallest of all the seeds on the earth—yet when it is sown, it comes up and becomes the biggest of all garden plants, and produces branches, so that the birds of the sky can nest in its shade.
—Mark 4:30-31.
On Wednesday night I added a disclaimer to my post about the Epistle of James. I confessed that, mistakenly, I had used the New Testament (NT) chronologically ordered by a Christian fundamentalist. Instead, I’ll be using the order of Marcus Borg (1942-2015), a more reliable scholar, for the 27 books of the NT.
The earliest book in the NT according to this more serious scholar is not the Epistle of James but 1 Thessalonians, an original letter of Paul’s. The last book in the NT is 2nd Peter, not the Book of Revelation. Borg died three years ago but in the website of the Marcus J. Borg Foundation we can be read:
Chronological means ‘contextual’. What we see is how the message about Jesus developed or ‘evolved’. Paul’s letters to the early ‘Christ communities’ were written some 20 years earlier than the first gospel. And some letters attributed to Paul were written after his death!
The gospel of Mark was written around 70 and the other gospels written later, Matthew in the 80’s or early 90’s. They are obviously not firsthand accounts. And their stories don’t match. Does this surprise you?
Our New Testament [in the common Bible] is not chronological. Why do you think the NT was ordered the way it was?
In my forthcoming NT series the goal is to read the NT in the order the books were written, and share my impressions. Once it is understood that the oldest NT texts consist of fewer legendary layers about who the historical Jesus might have been, it is a real treat to read them.
Instead of the list that mistakenly I had published (the list by a Christian fundamentalist) the order that I will be using appears in Evolution of the Word: The New Testament in the Order the Books Were Written. Letters in grey below mean that these books are forgeries in the sense that the real authors are not those that the NT book claims authorship. The following dates are taken from the last pages of Evolution of the Word.
The 30s CE. Jesus is executed in ca. 30. His followers continue his mission in the Jewish homeland, especially in Galilee. Somehow, Christ-communities reached Syria, in the Jewish Diaspora beyond the homeland and Paul is converted in ca. 33-35.
The 40s CE. Emperor Caligula orders the erection of a statue in the Jerusalem Temple, sparking massive Jewish resistance while Paul is in Asia Minor (present-day Turkey). The controversy about whether gentile converts need to become Jewish—that is, circumcision for males—means that the Jerusalem church differed in principle from the incipient Pauline church.
The 50s CE. The seven genuine letters of Paul were apparently written in Greece and Asia Minor:
First Thessalonians
Galatians
First Corinthians
Philemon
Philippians
Second Corinthians
Romans
The 60s. Armed revolt against the Roman occupation in the Jewish homeland begins (cf. the essay that is still the masthead of The West’s Darkest Hour: ‘Rome vs. Judea; Judea vs. Rome’).
The 70s. In 70, Roman legions re-conquer Jerusalem and destroy the temple. Probably a majority of Jesus’ followers live in the Diaspora. Although the four gospels were anonymous writings and the later Church invented the names of the evangelists, I am not using grey letters for them because the intention of the authors was not to claim authorship for Mark, Matthew, Luke and John. (This does not mean that books in black letters are reliable biographical or historical accounts.)
Mark
The 80s and onward. The centre of Judaism in the homeland moves to Galilee. Judaism and the followers of Jesus begin to separate into two different religions. Second- and third- generation Christians struggle in an alien, Gentile world.
James
Colossians
Matthew
Hebrews
The 90s. The earliest reference to Jesus in a non-Christian source (Josephus), albeit tampered by the Christian scribes in the extant copies of Josephus. The extreme anti-Roman—i.e., anti-white—stance of the Christ cult by the end of the siècle is manifest in the lyric and stunning book by John of Patmos, inspired by the literary genre known as Jewish apocalyptic.
John
Ephesians
Revelation
The 100s. These NT books were written already in the second century of the Christian Era.
Jude
1 John
2 John
3 John
The 110s. Earliest references to Jesus and Christianity in Roman sources: Tacitus, Suetonius and Pliny. Unsuccessful Jewish revolt in Egypt because of tensions between Jews and white Hellenes.
Luke
Acts
Second Thessalonians
First Peter
First Timothy
Second Timothy
Titus
The 120s. A century after the preaching career of Jesus the last canonical NT book is written.
Second Peter
The 130s. The Jewish revolt against the Roman rule in the Jewish homeland is brutally suppressed by the Romans. The surviving Jews are exiled from Jerusalem (132-135). Since the Romans could not be defeated physically, the exiled Jews resort to psychological warfare through the universalist, Pauline version of the Jesus cult (‘There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Yeshua the anointed one’).
Catholic means ‘universal’ and, after centuries of infiltration that culminated in a hostile takeover, Constantine and his Christian successors would enforce universalism throughout the Roman Empire even though it would mongrelise whites in Constantinople: something unthinkable in the early Roman Republic.
Putting aside for the moment the catastrophe that represented Constantine’s House for the Greco-Roman gene pool, in a chronologically ordered NT everything started with the Semite Paul. Therefore, let us take a closer look at the first mustard seed that would conquer Rome.
As can be seen in the above list, the seven genuine letters of Paul are the earliest NT writings. But the epistles are highly problematic for the traditional Christian. Unlike the four gospels, replete with Jesus sayings and stories about his deeds, shocking as it may seem the earliest phase of NT writings provide almost no substantial information about Jesus. Gifted writers Mark, Matthew, Luke and John, who were kind of novelists, would fill the gap decades later with moving Jesus narratives.
The Christianity that bequeathed us Rome was not the Christianity of the Jerusalem Church led by Peter and James, but the Christianity of a newcomer from Tarsus who never met Jesus in the flesh. But who was this Saul, whose version of Christianity was the one that eventually triumphed over the competing sects throughout the Roman Empire? Certainly he was a man with a religious imagination of a high order who managed to transform Jesus’ prosaic death into something fantastic for the Hellenes.
These decadent gentiles, some of whom thought that the god of the Jews was the most powerful of all gods, loved mystery cults: the New Age of the degenerate Roman Empire. In a chronological reading of the NT, Paul, not Yeshua, is present from the very first word of the movement that resulted in Christianity. Compared to him the twelve apostles, the genuine depositaries of the Jesus cult, are shadowy figures in the NT epistolary, as none of them left authentic epistles according to modern scholarship (cf. the first chapters of our translated book of Karlheinz Deschner’s Christianity’s Criminal History).
Saul moved to Jerusalem as a grown man. Christian scholars have him in very high regard and take his word, that he stood for the Jewish tradition. But Saul, who became Paul after his mental breakdown on the road to Damascus, fits the words in Rome vs. Judea; Judea vs. Rome: ‘This was a sinister Jewish and Greco-decadent schizophrenia that is evident in the very name of Jesus Christ: Yeshua, a Jewish name, and Christos, ‘the anointed one’ in Greek. To give examples of the insane Romanisation of Judea that echo the hybrid Yeshua-Christos…’
Hermann Samuel Reimarus was the first NT scholar that glimpsed who the historical Yeshua might have been, an apocalyptic seer that became frustrated when the eschaton did not occur. This historical Jesus, discovered by Reimarus and popularised by Albert Schweitzer, never had the intention to found a new religion. It was Paul the one who abrogated the Torah and created an amalgam between a mystery cult (that some scholars surmise he heard of in Tarsus) and esoteric Judaism. In his letters Paul claimed to be a Jew. Since Jews are the masters of deceit it does no harm to quote a modern (((scholar))) who specialised in the NT:
Paul, as the personal begetter of the Christian myth, has never been given sufficient credit for his originality. The reverence paid through the centuries to the great Saint Paul has quite obscured the more colourful features of his personality. Like many evangelical leaders, he was a compound of sincerity and charlatanry. Evangelical leaders of his kind were common at this time in the Greco-Roman world (e.g. Simon Magus, Apollonius of Tyana). [1]
Unlike the real disciples of Jesus who spoke Aramaic, Paul’s Greek is that of one who is a native speaker of the language. Hyam Maccoby (1924-2004), the author of the above paragraph, also said that Paul’s letters were written at a time when his break with the Jerusalem leaders was almost complete, and that Paul ‘refers to these leaders with hardly veiled contempt’.
The triumph of Pauline Christianity was overwhelming. After Paul’s death the teachings of the disciples of Peter and James were suppressed by the Romans, especially after Jerusalem was converted into Aelia Capitolina. In later generations, the remaining disciples of Peter and James were derogatorily called ‘Ebionites’ by the triumphant Church. The Ebionites regarded Jesus as messiah while rejecting his divinity and his virgin birth, and insisted—as precisely those that Paul criticises in his epistles—on the necessity of following Jewish law and rites.
The Ebionites revered Jesus’ brother James and rejected Paul as an apostate from the law. Since the Pauline Church eventually destroyed all texts of the competing denominations, Ebionite beliefs are only found in the writings of Justin Martyr, Irenaeus, Hippolytus, Tertullian, Origen, Epiphanius and Jerome: church authors discussed in Deschner’s Christianity’s Criminal History (cf. the September draft of Deschner’s book). Although we don’t have the Ebionite texts themselves, all of the above authors confirm that they opposed Paul as a pseudo-apostle and—most telling of all—claimed that Paul knew nothing about the true teachings of Jesus.
Analogous forms of exegesis moved Schweitzer and other exegetes reach the conclusion that the historical Jesus is unknowledgeable as the four gospels would be written under the influence of Pauline Christology; not of those who knew Jesus. In the opinion of several white men Paul was a superb mythologist, the real inventor of Christianity:
‘Paul was the first corrupter of the doctrines of Jesus’. —Thomas Jefferson
‘Paul hardly ever allows the real Jesus of Nazareth to get a word in’. —Carl Jung
‘Paul’s words are not the Words of God. They are the words of Paul—a vast difference’. —Bishop John Spong
‘The new testament was less a Christiad than a Pauliad’. —Thomas Hardy
‘Paul created a theology of which none but the vaguest warrants can be found in the words of Christ… Fundamentalism is the triumph of Paul over Christ’. —Will Durant
‘Where possible Paul avoids quoting the teachings of Jesus, in fact even mentioning it. If we had to rely on Paul, we should not know that Jesus taught in parables, had delivered the sermon on the mount, and had taught his disciples the “Our Father”.’ —Albert Schweitzer
But of course, in The Quest of the Historical Jesus Schweitzer casts doubts about the historicity of most sayings attributed to Jesus. It is paradoxical that if the Romans had not destroyed Jerusalem and built on its ruins Aelia Capitolina, the original Yeshua cult, represented by Peter and James, might have conserved a few manuscripts refuting the claims of the opportunist from Tarsus.
Saul of Tarsus must have amalgamated a sort of proto-Gnostic ideas within Judaism with the bloody cult of a sacrificed god in his native town. For example, in death and Resurrection the god Attis represented, through his Resurrection, salvation for the degenerate inhabitants of the Greco-Roman world. The celebrants of Cybele’s mystery cult achieved salvation through the Resurrection of Attis. ‘When they are satisfied with their fictitious grief a light is brought in, and the priest, having anointed their lips, whispers, “Be of good cheer, you of the mystery. Your god is saved; for us also there shall be salvation from ills”,’ wrote Firmicus Maternus.
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[1] Hyam Maccoby: The Mythmaker: Paul and the Invention of Christianity (Harper & Row, 1986), p. 17. I read this book thirty years ago when I was living in San Rafael, California.
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Stranded on an island!
It’s me in Gran Canaria (Spain), an island off Africa where sometimes the wind carries the sand of the Sahara desert so atomized that it looks like mist…
Further to my post ‘It’s time to go’.
Alas, we can’t go off the island just like that. It turns out that the WordPress theme that I have been using for this site is an old theme called ‘Quentin’ that apparently is no longer available for download from wordpress.com. This means that the team of another web hosting provider who are helping me to do the migration can only use the existing WordPress templates of their site, which look pretty awful:
https://westsdarkesthour.com
Tonight I emailed wordpress.com to check and see if they can provide that old Quentin theme. I hope I will receive an answer.
At any event, please bookmark the above address.
Although it looks awful for the moment, perhaps a designer I hire may fix the theme so that our new home looks as good as the present wordpress.com.
For the moment I will continue to blog here, not there. Only a handsome theme allows the visuals of this site, including the nymphs of the sidebar and other features (no nymphs, no blogging!, remember my inspiration, Dave Lane’s words).
Regarding the accident of a week ago (this site was accidentally suspended by WordPress), I would like to thank those visitors who showed moral or financial support. I also want to thank Andrew Anglin for recommending a specific web hosting provider. As a prophylactic measure if another accident happens, in addition to the above address, keep my new e-mail in your notebook:
cesartort (at) tutanota (dot) com
If you don’t bookmark the above addresses, at least remember that the last words of my Wikipedia user page will link to the active incarnation of this website.
I must finish this post with our fourteen words: That the beauty of the white Aryan women shall not perish from the Earth…!
Note of 29 September: I have removed the linked PDF because the final and reviewed MS is already ready for the printer.
Migrating the whole site outside WordPress is taking a little longer than expected.
Meanwhile, I invite visitors to read the draft PDF of the translation of Kriminalgeschichte des Christentums (Christianity’s Criminal History).
I still have to read it for the last time before making it available in book form. But if a native English speaker detects any gross syntactic mistake, please let me know…
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It’s time to go
Tech experts are helping me to migrate this site elsewhere. Soon I will tell you the new address but not with everything fully functional yet, and the internal links will still point to this blog probably for the indefinite future. All the old material will be left here for archival purposes, with comments turned off.
We will be very busy in the next days. Meanwhile, don’t forget my yesterday’s post, the one below this one, on how some licit drugs induce psychic torment. I suspect that quite a few nationalists who have visited this site have suffered from those effects without realising that your drug may be your problem and that (under medical supervision) you should stop taking psychiatric meds.
For more information on this subject see Peter Breggin’s webpage.