Tag: Jewish problem (JP)

Who We Are, 23

The following is my abridgement of chapter 23 of William Pierce’s history of the white race, Who We Are:

Jew vs. White: More than 3,000 Years of Conflict
Jewish Religion Holds Jews To Be “Chosen” as Rulers of World
Jewish Leaders Find Hatred Necessary
There Can Be No Peace Between Predator and Prey

The purpose of this series of historical articles is the development of a fuller knowledge and understanding of the White past in its readers, in the hope that these things will in turn lead to a stronger sense of White identity and White solidarity. Other races—Arabs, Mongols, Amerinds, Negroes, and the rest—have come into the story only to the extent that they have interacted with Whites and influenced the White destiny. One can turn to other sources for more information on them.

There is one alien race, however, which has exerted such a strong influence on the White destiny since Roman times—and especially during the past century—and which poses such an overwhelming threat to that destiny today that it deserves special treatment.

That race—which in the taxonomic sense is not a true race at all, but rather a racial-national-ethnic entity bound together partly by ties of blood; partly by religion; partly by common traditions, customs, and folkways; and wholly by a common sense of identity and perceived common interests—is, of course, the Jewish race.

Desert Nomads. In early Neolithic times the ancestors of the Jews shared the Arabian peninsula with their Semitic cousins, the Arabs, and presumably were indistinguishable from them. Desert nomads like the other Semites, they gained their sustenance from their herds of camels, sheep, and goats.

In the first half of the second millennium B.C. the first written references to the Jews appeared, the consequence of their contacts with literate peoples in Egypt and Mesopotamia during their roamings. The reviews were uniformly unfavorable.

In a research paper published this year, for example, the noted Egyptologist, Professor Hans Goedicke, chairman of the Department of Near Eastern Studies at Johns Hopkins University, associates an inscription on an Egyptian shrine of the goddess Pakht, dated to the 15th century B.C., with the departure of the Jews of Egypt which is fancifully related in the Old Testament’s Book of Exodus. The inscription reads, in part: “And when I allowed the abomination of the gods to depart, the earth swallowed their footsteps.”

The Egyptians had reason enough to consider their departing Jewish guests “the abomination of the gods,” if there is any truth in the Biblical description of the Jews’ sojourn in Egypt. In the Book of Genesis the Jewish narrator boastfully tells of his fellow tribesmen’s takeover of the Egyptian economy and virtual enslavement of the Egyptian farmers and working people through the sort of financial chicanery which still seems to be their principal stock in trade today: When Joseph, the son of Israel (Jacob), became “ruler over all the land of Egypt” after gaining a corner on the local commodities market, he invited all his relatives in to “eat the fat of the land.” (Genesis 41-45)

But eventually, according to the first chapter of the Book of Exodus, there ascended the throne of Egypt a new pharaoh “who knew not Joseph” and who liberated the country from the grip of the Jewish moneylenders and grain brokers, eventually driving them from Egypt.

So the Egyptians may have been “prejudiced”—but, then, so was everyone else. The great Roman historian Cornelius Tacitus (ca. 55-117 A.D.) wrote: “When the Assyrians, and after them the Medes and Persians, were masters of the Oriental world, the Jews, of all nations then held in subjection, were deemed the most contemptible.” (Histories, book 5, chapter 8)

Jewish Invasion of Palestine. The Jews first came into contact with Whites in the Middle East no later than the 12th century B.C., during the Jewish migration into Philistia (Palestine). The Philistines themselves, an Indo-European people, had invaded the area and conquered the native Canaanites only a few years before the Jews arrived (see the 11th installment in this series for a narrative of the Philistine-Jewish conflict).

In later centuries the Jews spread beyond Palestine into all the corners of the Mediterranean and Middle Eastern world, in part by simply following their mercantile instincts and in part as a consequence of their misfortunes in war. In the eighth century B.C. they were conquered by the Assyrians, who deported some 27,000 of them, and in the sixth century by the Babylonians, who hauled another batch of them away. It was during these forcible dispersions that the Jews’ view of themselves as a “chosen people,” infinitely superior to their conquerors, first stood them in good stead by helping them maintain their solidarity.

Esther Turns a Trick. The sort of resentment and hostility which the Jews generate among their Gentile hosts by behavior based on the deep-seated belief that the world is their oyster is illustrated well by the Old Testament tale of Esther. Set in the fifth century B.C., it suggests that the Persians of that era had already had their fill of Jewish arrogance and pushiness and wanted badly to get rid of their Semitic guests.

The Jewish response to Persian anti-Semitism was to slip a Jewish prostitute into the palace of the Persian king, concealing her Jewishness until she had used her bedroom skills to win the king’s favor and turn him against his own nobles. The ensuing slaughter of 75,000 Persian noblemen described in the Book of Esther is probably a figment of the Jewish imagination, but it is nevertheless still celebrated with glee and gloating, more than 2,400 years after the event, by Jews around the world in their annual Purim festival.

Unfortunately, later massacres instigated or perpetrated by the Jews against their non-Jewish hosts in response to anti-Semitism were all too real. The great English historian Edward Gibbon describes some of these which took place in the first and second centuries A.D.:

From the reign of Nero (54-68) to that of Antoninus Pius (138-161) the Jews discovered a fierce impatience of the dominion of Rome, which repeatedly broke out in the most furious massacres and insurrections.

Humanity is shocked at the recital of the horrid cruelties which they committed in the cities of Egypt, of Cyprus, and of Cyrene, where they dwelt in treacherous friendship with the unsuspecting natives, and we are tempted to applaud the severe retaliation which was exercised by the arms of the legions against a race of fanatics, whose dire and credulous superstition seemed to render them the implacable enemies not only of the Roman government but of human kind.

In Cyrene they massacred 220, 000 Greeks; in Cyprus 240,000, in Egypt a very great multitude. Many of these unhappy victims were sawn asunder, according to a precedent to which David had given the sanction of his example. The victorious Jews devoured the flesh, licked up the blood, and twisted the entrails like a girdle round their bodies. (History of the Decline and Fall of the Roman Empire, chapter XVI)

Actually, very little of humanity is shocked at the recital of these Jewish atrocities today, for the simple reason that the carefully laundered “approved” textbooks used in the schools omit any mention of them. Instead, humanity is treated to one television “documentary” after another, from “Holocaust” to “Masada,” in which the blameless, longsuffering Jews are “persecuted” by their enemies.

When one looks at all of Jewish history from the time of the Egyptian sojourn to the present, the outstanding feature which emerges is its endless series of cycles, each consisting of a period of increasingly arrogant and blatant depredations by the Jews against their hosts, followed by a period of reaction, in which either the exasperated Gentiles slaughter, drive out, and otherwise “persecute” the Jewish offenders; or the Jews manage to get the drop on their hosts instead and arrange a slaughter of Gentiles; or both.

Dual Existence. Indeed, this feature of Jewish history is not only outstanding, it is essential: without it the Jews would have ceased to exist by Roman times, at the latest. For the Jews are a unique people, the only race which has deliberately chosen a dual mode of national existence, dispersed among the Gentile nations from which they suck their sustenance and at the same time fiercely loyal to their center in Zion, even during the long periods of their history when Zion was only an idea instead of a sovereign political entity.

Without the diaspora the concrete Zion—i.e., the state of Israel—could not exist; and without the abstract Zion—i.e., the concept of the Jews as a united and exclusive whole, divinely ordained to own and rule the world—the diaspora could not exist.

Israel would not survive a year, were it not for the flow of “reparations” payments from West Germany, the billions of dollars in economic and military aid from the United States, and, most of all, the threat of armed retaliation by the United States against any Arab nation which actually makes a serious effort to dispossess the Jews of their stolen Arab territory.

It is certainly not love for the Jews on the part of the masses of Germans and Americans which maintains this support for Israel. It is instead a combination of two things: first, the enormous financial and political power of the Jews of the United States, the latter exercised primarily through the dominant Jewish position in the controlled news media; and second, the influence of a relatively small but vocal and well-organized minority of Jew-worshipping Christian fundamentalists, who accept at face value the Jews’ claim to be the divinely ordained rulers of the world.

And the diaspora would survive little more than a generation, were it not for the Jewish consciousness, the concept of Zion. It is this alone which keeps the dispersed Jews from becoming assimilated by their Gentile hosts, for the Jewish consciousness inevitably raises a barrier of mutual hatred between Jews and Gentiles.

How can a Jew of the diaspora, who is taught from the cradle that he belongs to a “chosen race,” do other than despise the goyim around him, who are not even considered human beings by his religious teachers? How can he do other than hate them for holding back him and his fellow Jews from the world dominion which he believes belongs rightfully to the Jewish nation? And how can Gentiles fail to sense this contempt and hatred and respond in kind?

Action and Reaction. In recapitulation, the dynamic of the interaction between Jew and Gentile is this: as soon as the Jews have infiltrated a Gentile land in sufficient numbers so that their organized efforts can be effective, they begin exploiting and manipulating. The more wealth and power they accumulate, the more brazenly and forcefully they attempt to accumulate still more, justifying themselves all the while with the reminder that Yahweh has promised it all to them anyway.

Any tendency to empathize or identify with their hosts is kept in check by a nonstop recitation of all the past wrongs the Gentile world has done them. Even before anti-Semitism exists in reality, it exists in the Jewish imagination: the Gentiles hate them, they believe, and so they must stick together for self-protection.

Sure enough, before the Jews’ solidarity has a chance to erode appreciably, the Gentiles are hating them. The Gentiles react to the Jews mildly at first and then with more and more resentment and energy as the Jewish depredations continue. It is this action-reaction combination, the hatred and counter-hatred, which keeps the Jews from being absorbed into the host nation.

Finally there is an explosion, and the most nimble Jews flee to begin the cycle over again in another Gentile land, while the slow ones remain to suffer the pent-up fury of their outraged hosts. The memory of this explosion is assiduously cultivated by the surviving Jews and becomes one more grudge they bear against the Gentile world. They still remember and celebrate the explosions of the Egyptians, the Persians, the Romans, and two dozen other Gentile peoples over the last 35 centuries or so, exaggerating their losses and embellishing the details every time in order to make the memories more poignant, while the Gentiles in each case forget within a generation or two.

These periodic outbursts against the Jews have actually served them doubly well: not only have they been invaluable in maintaining the Jewish consciousness and preventing assimilation, but they have also proved marvelously eugenic by regularly weeding out from the Jewish stock the least fit individuals. Jewish leaders, it should be noted, are thoroughly aware of the details of this dynamic. They fully recognize the necessity of maintaining the barrier of hatred between their own people and the rest of the world, just as they understand the value of an occasional explosion to freshen the hatred when assimilation becomes troublesome.

The blame for the decay of the Roman world has often been placed on the Jews. Indeed, some especially brazen Jewish writers have proudly accepted that blame and have even boasted that Christianity was invented deliberately by zealous Jews to further subvert and weaken the Roman Empire.

The truth of the matter, however, is that, so long as Roman society was healthy and the Roman spirit strong and sound, both were immune to Jewish malice and Jewish scheming. It was only after Rome was no longer Roman that the Jews were able to work their evil there.

After the old virtues had already been largely abandoned and the blood of the Romans polluted by that of a dozen races, the Jews, of course, did everything to hasten the process of dissolution. They swarmed over decaying Rome like maggots in a putrefying corpse, and from there they began their infiltration of the rest of Europe.

Thus, the Jews established themselves in every part of Europe over which Rome claimed dominion, and, wherever they could, they remained after that dominion ended. Except in the Mediterranean provinces and in Rome itself, however, their numbers remained relatively small at first.

Despising farming and all other manual activity, they engaged almost exclusively in trade and finance. Thus, their presence was confined entirely to the towns, and even a relatively large commercial center of 10 or 15 thousand inhabitants might have no more than a few dozen Jews.

Even their small numbers did not prevent nearly continuous friction between them and their Gentile neighbors, however. As Europe’s population, commerce, industry, and wealth grew during the Middle Ages, so did the numbers of Jews everywhere and with them the inevitable friction.

Everyone has heard of the wholesale expulsions of Jews which occurred in virtually every country of Europe during the Middle Ages: from England in 1290, from Germany in 1298, from France in 1306, from Lithuania in 1395, from Austria in 1421, from Spain in 1492, from Portugal in 1497, and so on. What many do not realize, however, is that the conflict between Jew and Gentile was not confined to these major upheavals on a national scale. Hardly a year passed in which the Jews were not massacred or expelled from some town or province by an exasperated citizenry. The national expulsions merely climaxed in each case a rising popular discontent punctuated by numerous local disturbances.

Bred to Business. In addition to the benefits of racial solidarity, the Jews were probably better businessmen, on the average, than their Gentile competitors. The Jews had been bred to a mercantile life for a hundred generations. The result was that all the business—and all the money—of any nation with a Jewish minority tended to gravitate into the hands of the Jews. The more capital they accumulated, the greater was their advantage, and the easier it was to accumulate still more.

Of course, the Jews were willing to share their wealth with their Gentile hosts—for a price. They would gladly lend money to a peasant, in return for a share of his next crop or a lien on his land; and to a prince, in return for a portion of the spoils of his next war. Eventually, half the citizens of the nation were hopelessly in debt to the Jews.

Such a state of affairs was inherently unstable, and periodic explosions were inevitable. Time after time princes and people alike found that the best way out of an increasingly tight financial squeeze was a general burning of the Jews’ books of account—and of the Jews too, if they did not get out of the country fast enough. The antipathy which already existed between Jews and Gentiles because of the Jews’ general demeanor made this solution especially attractive, as did the religious intolerance of the times.

One would think that one episode of this sort in any country would be enough for the Jews, and that they would thenceforth stay away from a place where they were so manifestly unwelcome. But they could not. Any country in Europe temporarily without a Jewish minority to soak up the country’s money like a sponge had an irresistible attraction for them. Before the embers of the last general Jew-burning were cool, other Jews were quietly sneaking in to take the place of the ones who had been slaughtered.

The great 19th-century Russian writer Nikolai Gogol embodied this extraordinary Jewish peculiarity in a character in his Taras Bulba, the story of a Cossack chieftain. The character, Yankel, is one of a group of Jewish, merchants and their dependents who have attached themselves to the Cossacks’ camp. One day the Cossacks rid themselves of the Jewish pests by throwing them all in the Dnieper and drowning them—all except Yankel, who hides beneath a wagon.

While the massacre is taking place, Yankel trembles in fear of being discovered. As soon as it is over and things have quieted down again, he creeps from his hiding place. The reader expects that Yankel will then waste no time putting as much distance between himself and the Cossacks as possible. But, no; Yankel instead rushes to set up a stall and begin selling gunpowder and trinkets to the men who have just drowned his kinsmen. His eagerness to resume business seems doubled by the fact that now he has no competitors.

The Jews were often able to ameliorate their situations greatly during the Middle Ages by establishing special relationships with Gentile rulers. They served as financial advisers and tax collectors for the princes of the realm and of the Church, always ready with rich bribes to secure the protection of their patrons when the hard-pressed common folk began agitating against them. They made themselves so useful to some rulers, in fact, that they were favored above Christian subjects in the laws and decrees of those rulers.

The Frankish emperor Charlemagne was one who was notorious for the favors and privileges he bestowed on the Jews, and his successor followed his example.

The medieval Church was at least as much at fault as the royalty in showing favor to the Jews. There were exceptions to the rule, however: several Church leaders heroically stood up for the common people and condemned the Jews for exploiting them. One of these was Agobard, a ninth-century bishop of Lyons.

Agobard lost his struggle with Louis, but his efforts had a long-range effect on the conscience of many of his fellow Franks. Despite the enormous financial power of the Jews and the protection their bribes bought them, they were continually overreaching themselves: whenever they were given a little rope, they eventually managed to hang themselves. No matter how much favor kings, emperors, or princes of the Church bestowed on them, the unrest their usury created among the peasants and the Gentile tradesmen forced the rulers to slap them down again and again.

The hatred between Jews and Gentiles was so intense by the 12th century that virtually every European country was obliged to separate the Jews from the rest of the populace. For their own protection the Jews retreated into walled ghettos, where they were safe from the fury of the Gentiles, except in cases of the most extreme unrest.

And for the protection of the Gentiles, Jews were obliged to wear distinctive clothing. After the Church’s Lateran Council of 1215, an edict forbade any Jew to venture out of the ghetto without a yellow ring (“Jew badge”) sewn on his outer garment, so that every Gentile he met could beware him.

But these measures proved insufficient, for they failed to deal with the fundamental problem: so long as the Jews remained Jews, there could be no peace between them and any other people.

Edward the Great. In England, for example, throughout the 13th century there were outbreaks of civil disorder, as the debt-laden citizens sporadically lashed out at their Jewish oppressors. A prominent Jewish historian, Abram Sachar, in his A History of the Jews (Knopf, 1965), tells what happened next:

At last, with the accession of Edward I, came the end. Edward was one of the most popular figures in English history. Tall, fair, amiable, an able soldier, a good administrator, he was the idol of his people. But he was filled with prejudices, and hated foreigners and foreign ways. His Statute of Judaism, in 1275, might have been modeled on the restrictive legislation of his contemporary, St. Louis of France. He forbade all usury and closed the most important means of livelihood that remained to the Jews. Farming, commerce, and handicrafts were specifically allowed, but it was exceedingly difficult to pursue those occupations.

Difficult indeed, compared to effortlessly raking in capital gains! Did Edward really expect the Jews in England to abandon their gilded countinghouses and grub about in the soil for cabbages and turnips, or engage in some other backbreaking livelihood like mere goyim? God’s Chosen People should work for a living?

Edward should have known better. Fifteen years later, having finally reached the conclusion that the Jews were incorrigible, he condemned them as parasites and mischief-makers and ordered them all out of the country. They were not allowed back in until Cromwell’s Puritans gained the upper hand 400 years later. Meanwhile, England enjoyed an unprecedented Golden Age of progress and prosperity without a Jew in the land.

Unfortunately, the other monarchs of Europe, who one after another found themselves compelled to follow Edward’s example, were not able to provide the same long-term benefits to their countries; in nearly every case the Jews managed to bribe their way back in within a few years.

Tags Europe, History, Jewish problem (JP), Middle Ages

Axiology Christendom Final solution Friedrich Nietzsche Heinrich Himmler Kevin MacDonald

On exterminationist anti-Semitism

Post author By C .T.
Post date December 11, 2012
40 Comments on On exterminationist anti-Semitism

Or:

The art of having my cake and eating it too

Last year, at Counter-Currents Greg Johnson wrote:

To win this battle, it might be necessary for some of us to become monsters who cannot return to normal society to enjoy the fruits of victory. We need leaders who are willing to sacrifice their immortal souls to this cause. I don’t believe there is an immortal soul, but psychologically speaking what passes for it are immortal scruples or absolute principles other than victory. All these need to be slain and sacrificed on the altar of victory.

Sounds pretty Linderite to me! Himmler and his SS henchmen would be proud of Greg’s words at the esoteric meetings celebrating the summer and winter solstice in Nuremberg.

But at Alex Linder’s own forum a few days ago Greg rebuked me for taking seriously William Pierce’s ethnic cleansing fantasies once the white revolutionaries take over (“…and Pierce’s absurd Nordicism and repugnant exterminationism have only reinforced my sense that something about your critical faculties is not quite right”).

I am tempted to argue in coming entries, perhaps at the Addenda, that the late Pierce, not the more conservative figures in today’s pro-white movement, held the upper moral ground. But first I’d like to say something more about

Greg Johnson

Unlike the later Nietzsche, it seems that Greg still subscribes Christian doctrine and, inadvertently, Christian axiology too, i.e., the inversion of values. This is the diametric opposite of the indented quotation above. Consciously or unconsciously, I believe that Greg lies to himself and his readership by claiming that he already left Christianity behind.

See for example what he said in a December, 2010 lecture at the Swedenborgian Church of San Francisco. Alas for Greg, the lecture was recently “outed” in the pro-white community, much to his embarrassment. At the Swedenborgian meeting Greg Johnson said:

“What most inspired me was his [Swedenborg’s] discussion of the life of Christ and the meaning and the mystery of that… Swedenborg gave us the means to understand that mystery.”

After quoting Scripture Greg asked, “What does it mean to say that ‘God is with us’?” and went into a theological peroration where he added:

“…a child was born. A child that somehow was the God of eternity. This unique incarnation is the great mystery. It is the conundrum of theologians and metaphysicians. Why was Jesus born? Why did God become man? Swedenborg claims that this was not part of Plan A… Jesus was Plan B… because of certain contingencies that [should not have] happened.”

Greg then used autobiographical vignettes mentioning his childhood and his father to illustrate “Plan B,” presumably what God felt obliged to do when mankind fell into the original sin. He even mentioned the word “salvation.” At some point Greg seemed to endorse the infinitely monstrous—the real monstrosity, not my endorsement of Pierce’s views—belief that it’s within God’s freedom to send us to Hell. (As an aside, see my theological piece on eternal damnation here.) After speculating on the Second Coming, Greg finished his lecture with an “Amen” and the Swedenborgians started to pray.

Listen to the audio linked above to hear, in Greg’s own voice, the above thoughts. Greg’s lecture sounds like the Catholic doctrine I was taught as a kid before my First Communion.

Apparently, Greg has two personas. He is a Nietzschean at Counter-Currents and a pious Christian at his church in San Francisco. He literally had it both ways before his activities with the Swedenborgians were outed. As to his other persona, take note of what Greg Johnson commented this year at The Occidental Observer:

[Christianity] did undermine racial exclusivity for nearly 2,000 years. Racial and subracial differences were no bar to marriage, as long as both parties were Christian.

And at another blog:

Christianity will not be dead until its secular offspring, liberal universalism, is dead as well. But you know that, don’t you? Christian fanatics are precisely the ones who believe that blood differences don’t matter.

I wonder what would his Swedenborgians friends say if they hit in the internet these impious comments (see my brief collection of anti-Christian comments authored by Greg here).

My purpose here is not to psychoanalyze Greg but to show that, with his kind of closet Christianity, he is not the genuine Nietzschean that I previously thought. Given his doublethink I even doubt that Greg can be a consistent leader in advancing the nationalist agenda. Just compare his Himmler-like advice that could have been taught at Wewelsburg Castle (“To win this battle it might be necessary for some of us to become monsters…”) with his more recent pronouncements (“…and Pierce’s absurd Nordicism and repugnant exterminationism”).

OK, were it not absolutely necessary to transvaluate the inverted values back to “master” (not “slave”) morality in order to save whites from extinction, I wouldn’t have extended on Greg’s duplicity above. But see the opening words of chapter 56, “Old and New Tables” of Thus Spake Zarathustra, the new Moses:

Here do I sit and wait, old broken tables around me and also new half-written tables. When cometh mine hour?

Not yet at Counter-Currents… I’m afraid to say that its editor-in-chief seems to specialize in the mischievous art of having my cake and eating it too.

Brad Griffin

Brad Griffin (“Hunter Wallace”) is the administrator of the popular blogsite Occidental Dissent that focuses on the conflict between his beloved Dixie and the treasonous Yankees. In his recent discussion with Alex Linder, Brad challenged his opponent’s exterminationism with a very tough question:

Let’s suppose you were handed a Glock. There is a 6 year old female Jewish child in the room across the hallway. Could you walk into the room next door, point the gun at the child’s face, and pull the trigger? If so, how many times could you do it?

How many people here [VNN Forum] could do it? Anyone?

In the last few years Brad has also called Alex a “sociopath” precisely because of Alex’s “exterminationism” on a purely intellectual plane. And it’s worth noting that a couple of years ago, in an interview that Jim Giles apparently deleted, Brad issued the same challenge to Jim but this time imagining a hypothetical seven year-old Jewess (I remember so well the edge in Brad’s voice). Independently of what Alex and his henchmen at VNN Forum have said about Brad’s tough question, I’d like to respond to Brad directly:

I would not shoot the girl.

This said, final solutions on the millions of adults who pose serious threats to the fourteen words must be considered. My own preferred solution to the Jewish problem is stopping all Jewish immigration; designating Judaism as a political, endogamous, racial evolutionary strategy hostile to the West—instead of a just another “religious faith”—and placing legal restrictions on it throughout the White world; initiating Jew out-migration, and the quarantine of the Jewish people within Israel.

However, what bothers me, as I confessed in “Vanguardist poll,” is that apparently Jews have the right to openly and unabashedly fantasize about exterminating us (“The best of the Goyim must be destroyed”—The Talmud), while, at the same time, whites feel extremely dismayed when one of us dares to return the favor.

Kevin MacDonald

Yesterday Jim Giles interviewed Kevin and directly asked the professor what does he think about Alex’s exterminationist anti-Semitism. The show reminded me Jim’s now deleted interview of Brad two years ago, when Brad pleaded to save the little, thoroughly hypothetical Jewess with anguished edges in his voice. Since then, Jim has revisited his previous tolerance of Alex’s exterminationism and is now dismayed that Alex and a few of his VNN commenters openly advocate permanently getting rid of the subversive tribe.

In yesterday’s interview, Kevin told Jim that Alex’s exterminationist position is “pretty crazy and counterproductive.” The good professor also said: “That’s the kind of thing that I think is absolutely detrimental,” and used the term “black eye” as to how would nationalists be seen in public relations after such pronouncements.

VNN Forum of course takes the opposite stance. In one of the threads commenting these inter-blogs exchanges a Serbian wrote, “White nationalism shouldn’t be about ‘appealing’ to the impotent, superstitious, feminine and mentally sterile. Whites need leaders who think like jews, not christ morons.”

Well, while I see the point in the recent Jim Giles show, it still bothers me that the West tolerates anti-White exterminationist pronouncements by the Jews while, at the same time, it freaks out when hearing that someone of us advocates exterminationist anti-Semitism.

A chutzpahthic double-standard!

Tags Christian problem (CP), Jewish problem (JP)

Final solution

Vanguardist poll

After the fascinating Alex Linder / Hunter Wallace debate this Monday in Jim Giles show, VNN Forum issued a poll: whether or not Linder was right with his non-rhetorical stance to exterminate the tribe that hates whites. (This topic was discussed in about the middle of the recorded podcast; you can ignore the rest of the discussion if you wish.)

Both Wallace and the moderator Giles found extremely offensive Linder’s exterminationist anti-Semitism.

And today, in Wallace’s follow-up at Occidental Dissent, I posted the following comment as a reply to Lew’s comment: “It should be noted Jews speak openly of exterminating non-Jews in their religious texts.”

I said:

And not only in ancient texts. Yitzhak Attia, director of French-language seminars at the Yad Vashem Holocaust institute in Tel Aviv wrote this himself in Israel magazine a couple of years ago:

Even if reason tells us, even shouts with all its force the very absurdity of this confrontation between the small and insignificant people of Israel [i.e., all Jewry worldwide, not just “the State of Israel”] and the rest of humanity… as absurd, as incoherent and as monstrous as it may seem, we are engaged in close combat between Israel and the Nations—and it can only be genocidal and total because it is about our and their identities.

You read it right: Between the Jewish people and the rest of humanity the struggle can only be “genocidal and total.”

* * *

Apparently Jews have the right to openly and unabashedly fantasize about their exterminating all of us, while, at the same time, 99.9 percent of normal whites freak out—even in pro-white sites—when one of us dares to return the favor and say exactly the same thing about the Jews, with the colors inverted.

Tags Jewish problem (JP)

Moses (fictional Hebrew lawgiver) Reformation Who We Are (book) William Pierce

Who We Are, 24

Post author By C .T.
Post date December 5, 2012

The following is my abridgement of chapter 24 of William Pierce’s history of the white race, Who We Are:

Middle Ages Were Era of Slow, Ordered Evolution
Eastern Europe Had Different Experience With Jews than West
Reformation Resulted in Increased Judaization of Western Europe
Inside the White Citadel, Jews Wreak Havoc on Society
Capitalists, Reds Collaborate Against West

This installment continues the history of the interaction of the Jews with the European peoples, begun in the previous installment, and carries it from the Middle Ages into the modern era.

The salient characteristic of the Middle Ages was order. The feudal society of the early Middle Ages (from ca. 700 until ca. 1200) was a highly structured society: not only did every man have his place and every place its man, but the relationship of each man to every other was strictly defined. From the lord of the manor down to the village idiot, every person was bound to others by mutual responsibilities and obligations.

The corporate society which flourished in Western Europe from the mid-12th century until its destruction by the rise of finance capitalism in the 18th century was able to approach the ideal primarily because it was a substantially homogeneous society, and its institutions had developed organically over a very long period of time.

Both in theory and in practice corporatism had its flaws, the principal one being that it gained stability at the expense of innovation: medieval society was extraordinarily conservative, and technical progress came at a somewhat slower pace than it might have in a less-regulated society. On the other hand, a reasonable degree of stability is always a prerequisite for continuing progress, and the medieval compromise may not have been so bad after all.

Insofar as personal freedom was concerned, the socially irresponsible “do your own thing” attitude definitely was not so common as it is today, but neither was there a lack of opportunities for the adventurous element among the population to give expression to its urges. It should be remembered that the most common theme of the folk tales which had their origin in the Middle Ages—exemplified in the Grimm brothers’ collection—was that of the young man setting out alone into the world to make his fortune. Certainly, there was more personal freedom, in practice, in the Middle Ages for the average craftsman than there was in the capitalist period of mass production which followed.

For our purpose here, the essential thing about medieval society was that it was an ordered, structured society, with a population base which was, in each particular region, homogeneous. Thus, it was a society imbued with certain natural defenses against penetration by alien elements.

The Jew in medieval Europe had relatively little elbow room. He did not fit into the well established, well ordered scheme of things. He was an outsider looking into a self-sufficient world which had little use for his peculiar talents.

This was the situation for the better part of a millennium, and throughout that long period the foremost goal of the Jew was to destroy the order, to break down the structure, to loosen the bonds which held European society together, and thereby to create an opening for himself.

Order is the Jew’s mortal foe. One cannot understand the role of the Jew in modern European history unless one first understands this principle.

It explains why the Jew is the eternal Bolshevik: why he is a republican in a monarchist society, a capitalist in a corporate society, a communist in a capitalist society, a liberal “dissident” in a communist society—and, always and everywhere, a cosmopolitan and a race mixer in a homogeneous society.

And, in particular, it explains the burning hatred the Jews felt for European institutions during the Middle Ages. It explains why the modern Jewish spokesman, Abram Sachar, in his A History of the Jews, frankly admits that the universal attitude of the Jews toward medieval European society was, “Crush the infamous thing!”

Yet, even in the Middle Ages the Jews did not do badly for themselves, and they certainly had little cause for complaint, except when their excesses brought the wrath of their hosts down on their heads. As was pointed out in the previous installment, the Jews established an early stranglehold on the commerce of Europe, monopolizing especially foreign trade.

Their real forte, however, was in two staples of commerce forbidden to most Gentiles in Christian Europe: gold and human flesh. Aristotle’s denunciations of usury had influenced the leaders of the Church against moneylending, and the practice was consequently forbidden to Christians on religious grounds—although the ban was not always strictly observed. The field was left almost entirely to the Jews, who, in contrast to the Christians, used their religion as an explicit justification for usury.

Moses, the purported author of this basis for all Jewish business ethics, was speaking from the experience the Jews had already gained in Egypt when he indicated that the ultimate goal of moneylending to the strangers in a land “to which thou goest” was to “possess” the land. When it came to the slave trade, the words of Moses were not just permissive, but imperative: “Both thy male and female slaves, whom thou shalt have, shall be of the heathen [goyim] that are round about you; of them shall ye buy male and female slaves…” (Leviticus 25:44-46). It is truly said by the Jews themselves that the Hebrew spirit breathes in every word of the Old Testament!

In Eastern Europe and the Mediterranean area the guild system did not reach the full development that it did in the West and the North of Europe, and Jews in Russia, Poland, Lithuania, and parts of Italy engaged in a few trades besides moneylending and slave dealing: the liquor business, in particular. Jews eventually owned most of the inns of Eastern Europe. They also monopolized the garment industry throughout large areas of the East and the South, and the Jewish tailor, the Jewish rag-picker, and the Jewish used clothes peddler are proverbial figures.

The relatively greater opportunities for exploitation of the Gentiles in the East, not to mention the strong presence of the Khazar-descended Jews there, led to a gradual concentration of Europe’s Jews in Poland and Russia during the Middle Ages. By the latter part of the 18th century, half the world’s Jews were living in Poland. Their power became so great that many medieval Polish coins, minted during periods when Jews were in charge not only of collecting the taxes, but also of administering the treasury itself, bore inscriptions in Hebrew. The Jews even acquired title to the land on which many Polish and Russian churches stood, and they then charged the Christian peasants admission to their own churches on Sunday mornings.

In the West the Europeans froze the Jews out of the industrial and much of the commercial life of medieval society; in the East the Jews froze the Europeans out. In much of Eastern Europe, Jews became the only mercantile class in a world of peasants and laborers, and they used all their cunning and all the power of their wealth to keep their Gentile hosts down.

Reaction inevitably set in the East, however, just as it had in the West. The 17th century was a period of great uprisings against the Jews, a period when such heroes as the great Cossack hetman and Jew-killer, Bohdan Khmelnytsky, flourished.

In the 18th century the rulers themselves were finally obliged to take strong measures against the Jews of the East, so bad had the situation become. Russia’s Catherine the Great (1729-96), who had inherited most of Poland’s Jews after the partition of the latter country, extended and enforced prohibitions against them which not only limited their economic activity but banned them altogether from large areas.

It is this which goes a long way toward explaining how the Poles, saddled with a communist government consisting almost entirely of Jews after the Second World War, have been able in the last three decades to do what Adolf Hitler could not: namely, make Poland into a country which is virtually Jew-free today. Of more immediate relevance at this point in our story, it is the relatively weaker natural resistance to Jews in the West which suggests why it was relatively easy for the Jews there to take advantage of the breakdown of the medieval order and the dissolution of long-established social structures in order to make new openings for themselves.

The Reformation

Another factor which undoubtedly made the West more susceptible to the Jews was the Reformation, the lasting effects of which were confined largely to Europe’s northwestern regions, in fact, to the Germanic-speaking regions: Germany, Scandinavia, England and Scotland, Switzerland. The Church of Rome and its Eastern Orthodox offshoot had always been ambivalent in their attitudes toward the Jews. On the one hand, they fully acknowledged the Jewish roots of Christianity, and Jesus’ Jewishness was taken for granted. On the other hand, the Jews had rejected Jesus’ doctrine and killed him, saying, “His blood be on us and on our children” (Matthew 27:25), and the medieval Church was inclined to take them at their word.

In addition to the stigma of deicide the Jews also bore the suspicion which naturally fell on heretics of any sort. During the Middle Ages people took Christianity quite seriously, and anyone professing an unorthodox religious belief, whether he actively sought converts or not, was considered a danger to the good order of the community and to the immortal soul of any Christian exposed to him.

What the Protestant reformers did for the Jews was give the Hebrew Scriptures a much more important role in the life of the peoples of Europe than they had enjoyed previously. Among Catholics it was not the Bible but the Church which was important. The clergy read the Bible; the people did not. The people looked to the clergy for spiritual guidance, not to the Bible.

Among Protestants that order was reversed. The Bible became an authority unto itself, which could be consulted by any man. Its Jewish characters—Abraham, Moses, Solomon, David, and the rest—became heroic figures, suffused with an aura of sanctity. Their doings and sayings became household bywords.

It is ironic that the father of the Reformation, Martin Luther, who inadvertently helped the Jews fasten their grip on the West, detested them and vigorously warned his Christian followers against them. His book Von den Jueden und ihren Luegen (On the Jews and their Lies), published in 1543, is a masterpiece.

Luther’s antipathy to the Jews came after he learned Hebrew and began reading the Talmud. He was shocked and horrified to find that the Hebrew religious writings were dripping with hatred and contempt for all non-Jews. Luther wrote:

Do not their Talmud and rabbis say that it is no sin to kill if a Jew kills a heathen, but it is a sin if he kills a brother in Israel? It is no sin if he does not keep his oath to a heathen. Therefore, to steal and rob, as they do with their usury, from a heathen is a divine service. For they hold that they cannot be too hard on us nor sin against us, because they are the noble blood and circumcised saints. We, however, are cursed goyim. And they are the masters of the world and we are their servants, yea, their cattle.

Alas, Luther could not have it both ways. He had already sanctified the Jews by elevating the status of their history, their legends, and their religion to that of Holy Writ. His translation of the Old Testament into German and his dissemination of the Jewish scriptures among his followers vitiated all his later warnings against the Jews. Today the church he founded studiously ignores those warnings.

Luther had recognized the evils in the Christian Church of his day and in the men who ruled the Church. He also recognized the evil in the Jews and the danger they posed to Europe. He had the courage to denounce both the Church and the Jews, and for that the White race will be indebted to him for as long as it endures.

The great tragedy of Luther is that he failed to go one step further and to recognize that no religion of Jewish origin is a proper religion for men and women of European race. When he cut himself and the majority of the Germanic peoples off from Rome, he failed at the same time to cut away all the baggage of Jewish mythology which had been imposed on Europe by Rome. Instead he made of that baggage a greater spiritual burden for his people than it already was.

The consequence was that within a century of Luther’s death much of Northern Europe was firmly in the grip of a new superstition as malignant as the old one, and it was one in which the Jews played a much more explicit role. Before, the emphasis had been on the New Testament: that is, on Christianity as a breakaway sect from Judaism, in which the differences between the two religions were stressed. The role models held up to the peoples of Europe were the Church’s saints and martyrs, most of whom were non-Jewish. The parables taught to children were often of European origin.

Among the Protestants the Old Testament gained a new importance, and with it so did the Hebrew patriarchs as role models, while Israel’s folklore became the new source of moral inspiration for Europe. Perhaps nothing so clearly demonstrates the change, and the damage to the European sense of identity which accompanied it, as the sudden enthusiasm for bestowing Hebrew names on Christian children.

The Reformation did more for the Jews than merely sanctifying the Old Testament. It shattered the established order of things and brought chaos in political as well as spiritual affairs—chaos eagerly welcomed by the Jews. Germany was so devastated by a series of bloody religious wars that it took her a century and a half to recover. In some German principalities two-thirds of the population was annihilated during the conflicts between Catholics and Protestants in the period 1618-1648, commonly known as the “Thirty Years War.”

Everywhere during the 17th century the Jews took advantage of the turmoil, moving back into countries from which they had been banned (such as England), moving to take over professions from which they had been excluded, insinuating themselves into confidential relationships with influential leaders in literary and political circles, profiting from the sufferings of their hosts and strengthening their hold, burrowing deep into the rubble and wreckage of medieval society so that they could more easily undermine whatever rose in its stead.

An 1806 French print depicts
Napoleon Bonaparte emancipating the Jews

In the following century came Europe’s next great cataclysm, which broke down what was left of the old order. It was the French Revolution—and it was the first major political event in Western Europe in which Jews played a significant role, other than as financiers. Even so, public feeling against the Jews was such that they still found it expedient to exercise much of their influence through Gentile front men.

Honore Gabriel Riqueti, Comte de Mirabeau (1749-91), the Revolution’s fieriest orator—the spendthrift, renegade son of an aristocrat, disowned by his father and always in need of a loan—was one of these. Another was the bloodthirsty monster Maximilien Marie Isidore de Robespierre (1758-94), dictator of the Revolutionary Tribunal which kept the guillotine busy and spilled France’s best blood into the gutters of Paris while the rabble cheered. Both Mirabeau and Robespierre worked tirelessly for their Jewish patrons, supporting legislation granting new rights and privileges to the Jews of France and denouncing French patriots who opposed the Jewish advances.

It was in the new series of European wars spawned by the Revolution, in which Napoleon Bonaparte (1769-1821) was the leading figure, that the Jews extended the gains they had made in France to much of the rest of Europe. Behind Napoleon’s armies, which were kept solvent by Jewish moneylenders, marched a ragtag band of Jews to oversee the pulling down of all barriers against their brethren in each country in which French arms triumphed. Ghettos were abolished, all restrictions on Jewish activities were declared void, and anyone who spoke out against the Jews was in danger of being put before a military firing squad.

Despite the enormous services he performed for the Jews, it is clear from his comments, on many different occasions, that Napoleon personally despised them. “The Jews are a vile people, cowardly and cruel,” he said in reference to some of the atrocities committed by Jews during the Reign of Terror.

In a letter of March 6, 1808, to his brother Jerome, Napoleon wrote: “I decided to improve the Jews. But I do not want more of them in my kingdom. Indeed, I have done all to prove my scorn of the vilest nation in the world.” And when, in 1807, Napoleon issued decrees limiting the extent to which Jewish moneylenders could prey on the French peasantry, the Jews screamed in rage against him.

But the damage had already been done; Napoleon had pulled down the last of the barriers, and by the time of his disgrace and exile the Jews were solidly entrenched nearly everywhere.

It was those Jews who pushed their way into the professions—into teaching Gentile university students, into writing books for Gentile readers, into composing music for Gentile audiences, into painting pictures and directing films for Gentile viewers, into interpreting and passing judgment on every facet of Gentile culture and society for Gentile newspaper readers—who really got inside the Gentile citadel.

Tags Europe, France, Jewish problem (JP), Middle Ages

2nd World War Americanism Evil Who We Are (book) William Pierce

Who We Are, 25

The following is my abridgement of chapter 25 of William Pierce’s history of the white race, Who We Are:

The Second World War: Greatest Watershed of World History
Racial View of Life Governed Germany
War Propaganda Depended on White Provincialism
Tide of Western Civilization Turned at Stalingrad
After War U.S. Got Same Dose as Forced on Germans

In recent installments we have seen the White race expand outward from Europe over the globe, conquering and colonizing; we have traced its interactions with alien races in particular, with the Jews; and we have seen its way of life transformed radically, as the feudalism and then the corporatism of the Middle Ages gave way to new social forms in the modern era. We have also witnessed two major upheavals: the Reformation, followed by the ruinous Thirty Years War; and the French Revolution, followed by the Napoleonic Wars. In both cases White society was badly disrupted, and the race’s defenses against its enemies were weakened. As we saw in the last installment, the Jews were quick to take advantage of this.

Nevertheless, when the 20th century dawned European man was still firmly in control everywhere, and he was on the verge of some of the most magnificent victories of his entire history.

But the same quarter-century also saw White men slaughter one another on an unprecedented scale. Although only the American promoters of the slaughter were so brazen as to openly proclaim that its purpose was to “make the world safe for democracy,” that, in fact, was the outcome which the First World War went a long way toward establishing. It was a democratic war, in which finance-capital and the manipulators of the rabble joined hands to finish the job begun 125 years earlier with the storming of the Bastille.

With the politicians cheering them on from a safe distance, sixty-one million White men (plus some four million assorted Japanese, Turks, and Negroes) marched forth to do battle. Nine million of them never marched back. Seven million White civilians also lost their lives, many of them from the starvation caused by a British naval blockade of Germany and her allies which was maintained even after hostilities on the battlefield had ended.

But the cause of democracy was definitely advanced. In the first place, by selectively killing off the brightest and the bravest as never before, the war left a population more susceptible to the type of mass manipulation inherent in democratic rule. And, of course, autocratic rule suffered a major setback, as Kaiser and Tsar met their ends.

In Russia the social and economic ravages of the war provided the necessary preconditions for the success of the Bolshevik Revolution, another giant step forward for democracy—at least, in the eyes of President Wilson and others of a similar mindset. Addressing the U.S. Congress on April 2, 1917, Wilson said: “Does not every American feel that assurance has been added to our hope for the future peace of the world by the wonderful and heartening things that have been happening within the last few weeks in Russia?”

Those who, like Wilson, fawned on the Jews also found “wonderful and heartening” the consolidation of democracy in Russia which soon followed, when the triumphant Bolsheviks murdered most of the Russian intelligentsia.

The National Socialist Revolution. Of greater significance ultimately than all these scientific and technological advances [omitted in this abridged edition] was the dawning of a new sense of racial consciousness and racial mission during the second quarter of the century, and the establishment of a new society based on this awakened racial feeling and dedicated to the goal of racial progress. The new society was that built by Adolf Hitler and his followers in National Socialist Germany between 1933 and 1945.

It was a society from which alien racial elements and alien spiritual and cultural influences were progressively excluded. The Jews who had been burrowing into German cultural life since the Napoleonic Wars of the previous century were rooted out of the universities and the government bureaucracy, the newspapers and the cinema, radio broadcasting and book publishing.

The homosexuals who had been parading along Berlin’s main streets in women’s clothing were rounded up and packed off to labor reeducation camps to think things over. Drug dealers and communist activists found themselves facing the executioner’s ax. The mulatto offspring of French-colonial Negro occupation troops and German women, stemming from the postwar period, were sterilized, along with tens of thousands of congenitally defective Germans.

An enormous investment was made in educational and recreational programs: curricula for the schools were redesigned to develop a strong sense of racial identity in each child; young adults were taught to look for the best racial qualities when seeking mates and to think of marriage as a sacred institution for producing the next generation of the race; workers were taken on group outings to different parts of the country in order to broaden their outlooks and augment parochial loyalties with national feelings; pageants, public lectures, folk festivals, fairs, parades, and other activities were used extensively to stimulate an understanding of and an appreciation for their cultural heritage among the people.

The differing values of human beings were no longer determined by the amounts of money they were able to accumulate, but by their inherent racial quality and by the social value of their work.

Hitler was determined from the beginning that the new Germany would be a state ruled by a definite view of life, and not by politicians chosen either by power brokers in smoke-filled back rooms or by the fickle and easily manipulated masses. The leaders of the state would henceforth be men trained, screened, and selected for that task from their early youth, not those political candidates with the most fetching smiles and convincing lies, as was the rule elsewhere in the West.

The degeneracy and decadence which had characterized the democratic Weimar regime in Germany prior to 1933, with all its prancing homosexuals, self-destructive drug addicts, jaded thrill seekers, musical and artistic nihilists, pandering Jews, Marxist terrorists, and whining self-pitiers, were gone, and in their place was a nation of healthy, enthusiastic, self-reliant, and purposeful Germans.

Implacable Hostility. Thus, it was world Jewry which publicly declared war on National Socialist Germany only six months after Hitler took office as chancellor. In his declaration of war (published in the August 7, 1933, issue of The New York Times), Jewish leader Samuel Untermyer explicitly noted that he expected the Jews’ Christian friends to join them in their “holy war” (his words) against Germany.

And, of course, they did—not just the illiterate fundamentalists from America’s Appalachia, who, not knowing any Jews personally, found it easier to believe the Old Testament claim of Jewish “chosenness” than those who lived in closer proximity to the Self Anointed Ones, but also the mainline Christians of America and Britain, the more intelligent of whom recognized in the National Socialist world view a creed antithetical to their own.

In the 1930’s and early 1940’s the Jews had not yet consolidated their grip on all the news and entertainment media of the English-speaking world. There were no television networks, of course, and there were still many independent newspapers and magazines. A united opposition to Jewish war plans by alert Whites might have won the day.

Most Whites, however, were neither alert nor united. Their “leaders,” the products of a democratic system, were generally devoid of both character and any sense of responsibility. Only an exceptionally bold, selfless, and responsible few—men like aviation pioneer Charles Lindbergh—spoke out effectively. The Jews, on the other hand, found many prominent and powerful Whites with no scruples against taking their money and following their lead.

Still, it was not an easy job to convince millions of White men—the majority of them originally of German origin—to march off to Germany in order to butcher their White cousins, just because the latter had dared raise their hands against the Chosen People.

[William Pierce explains in the following paragraphs that, although the racial feeling was not dead, the spiritual dimension among Americans was almost completely lacking, and that this was aggravated by a lethal form of American provincialism that became an easy target for Jewish war propaganda, through which outrageous lies were aired about German plans to invade the country. Then, under the subheading “Racial Suicide,” Pierce adds:]

When huge fleets of RAF and USAAF heavy bombers destroyed Hamburg in July and August 1943, killing 70,000 German civilians, the foolish British and Americans imagined that they had struck a great blow against their enemies. They little suspected that their true enemies rejoiced to see them killing so many of their own kind.

And when the raping queues of Mongol soldiers formed in every residential neighborhood of a shattered and defeated Berlin, in front of every house where they found a pretty German girl or woman, there was dancing in the streets of London and New York by throngs of empty-headed Whites who did not even dream that what they had caused to happen to the women of Germany would soon enough begin happening to their own women, on their own streets and in their own homes, and that Jew-instigated “civil rights” laws would render them powerless to defend their womenfolk against growing and ever-bolder swarms of savages from every non-White corner of the earth.

Postwar Payoff. And so it was that when the war was finally over—and to the people pulling the strings that meant when Germany was defeated, for Italy and Japan were wholly secondary concerns—it seemed only natural that many things should begin changing. After all, the people had assented to the destruction of everything for which National Socialist Germany stood.

Should Americans and Britons have given their all to smash racism in Germany, only to tolerate racism in America or in Britain? Should people who had just finished killing millions of Germans, in order to teach them that they did not have the right to exclude Jews from their society, still believe that Mexicans could be excluded from the United States or Pakistanis from Britain?

No, it is quite clear that the era of social turmoil and change which followed the war grew inevitably out of the new attitudes deliberately inculcated in order to make the war possible.

And it is clear that the war not only resulted in a vast spread and strengthening of Marxist power, but that it also brought about a significant decline in the moral authority of the White world relative to Africa, Asia, and Latin America. The White man had questioned his own right to rule, and so he could hardly expect non-Whites not to ask the same questions. Thus, the dissolution of the British Empire, and the end of European colonialism everywhere, were direct consequences of the changed attitudes accompanying the war.

Finally, just as clearly as the Germans lost the war, so did Britain and the United States. In fact, the loser was the White race: European man, whatever his nationality. It was the greatest, most catastrophic loss the race has yet suffered. Whether the loss will prove to be irreparable and decisive remains to be seen.

Tags Europe, Germany, History, Jewish problem (JP), United States

Conservatism Painting Real men

Alex Linder vs. Hunter Wallace

Post author By C .T.
Post date November 23, 2012

Editor’s note: The following exchange between Alex Linder and Brad Griffin (a.k.a. Hunter Wallace) has been excerpted from a long thread on Vanguard News Network forum:

Brad Griffin said…

I don’t believe that Jews are 100% to blame for our situation. I believe there are many factors involved and that reducing it to the Jewish Question is simply an oversimplification of a complex process.

Do Jews share a lot of the blame? Of course.

The reigning mythology on WN [white nationalist] internet forum is that Yankees and Jews are somehow opposed to each other, but in the real world they are best friends and political allies and line up on the same side against the South in every national election.

The Jews and Yankees are both in the driver’s seat. They are the senior partners in the Democratic Party. They are allies, not enemies. It is only on the internet where the tiny minority of Northern WNs insist that Yankees and Jews are not on the same side.

I want to create a Southern ethnostate.

In the “Republic of Dixie,” Southern Whites would evolve into a European-style ethnic group, the “Dixians.” The new Southern ethnostate would be based on all the ingredients of a successful European nation: a common ethnicity, a common culture, a common religion, and a common history.

America was a failure because it was a “White Republic” based on race and republicanism. That’s why it ultimately disintegrated. We won’t make the same mistake again.

As we move “Forward” with Obama toward raising the debt ceiling and the inevitable California federal bailout, Texas is destined to lead the way toward Southern secession.

The North won’t resist Southern secession either. Progressives aren’t going to wage war against the South to preserve the Union. They will be left with unbridled control of the remainder of the United States.

100 years ago, there wasn’t a Jewish Question in the South. For the most part, Jews like Judah Benjamin were reconciled to the South’s racial traditions. There were even Jewish members of the original Ku Klux Klan.

Insofar as there was a problem with glorifying and promoting blacks over Whites, Yankees were 100% of the problem.

No one in the Confederacy wrote about the Jewish Question because the racial and cultural threat to the South wasn’t seen as coming from that quarter. Instead, it was the Northeastern Yankee “Black Republicans” like John Brown and William Lloyd Garrison who were out to destroy the Southern of way of life.

As always, the Yankees lined up and voted overwhelmingly for the Civil Rights Act of 1964.

The White Republic died in 1865.

The Jews started moving here en masse in the 1880s and 1890s. The White Republic died because Yankees couldn’t stop demonizing the South over slavery. They couldn’t stop themselves from minding our business and taking the side of the blacks.

It happened again in the 1960s.

Alex Linder said…

“Main Jewish Cause” is accurate. “Single Jewish Cause” is a strawman.

VNN focused on jews for two reasons:

1) they are the powers that be, in 2012

2) they are the ones no one talks about

VNN has always mentioned the lesser causes of our racial decline, foremost of which is the jebus cult, which you conspicuously omit to blame at OD [Occidental Dissent]. Without abolitionism, no civil war. Without christianity, no abolitionism.

I have asked to no answer why the Catholic church is far more hostile to nazism than to communism.

Racial and christian worldviews are competitive, not complementary. Race offers a different and superior basis for society, and the church does not want white man to figure that out, as it briefly was under Hitler. The church prefers communism, because as bad as it is, it is temporary, since it runs against basic human nature, and will eventual disappear. Communism is such a repulsive and malignant jewish baby that even the ugly mexican baby of catholicism is appealing beside it. The key understanding is that there is nothing in the jebus cult that has any problem with the white race (or the South, for that matter) disappearing off the face of the earth. If there’s no doctrinal support for whites as whites, the doctrine is bad for us.

Originally Posted by Lew, for Alex:

What, exactly, do you hope to accomplish by attacking Christianity the way that you do? Who is your audience for these criticisms?

Audience is thinking adults. I hope to reduce respect for the cult in general by demonstrating its impotence and delusionality, the jew-obsequiousness of its leaders, and the functional anti-Whiteness of its doctrines. I would like to see the cult disappear among the white race. Christianity is criticized by jews for the wrong reasons, leading unthinking white men to think it must be basically good, just as WN foolishly assume same of Pat Buchanan because jews criticize him. Not so. The cult is a terrible thing—for reasons seldom given. I give those reasons, and I indicate how a race-firster were wise to treat the church, based on real-world evidence.

If a person is a WNist pagan or an atheist (like me), the person doesn’t need convincing Christian theology poses problems for racialists. If a person is a generic Christian, or a Christian with racial sympathies, and they do in fact exist, it doesn’t seem likely your critique will convince them to do anything different.

A christian with racial sympathies is confused and divided of mind, and needs the contradiction brought out so that he can decide which master to serve. And, by the way, as much ego as I use, I certainly don’t expect adult males to bow before me and proclaim me their leader; I expect the power and form of my delivery to put a little doubt behind their facade. And they can think it over privately away and safe from my mocking, which is, yes, quite vicious and harsh.

Related: why is attacking Christianity important when Jews hold much of the real power in society, and to the extent white gentiles hold significant power in society, they are almost all secular liberal egalitarians who reject Christianity?

Those secular liberal egalitarians are almost all christians, in fact. It’s important to attack christianity and conservatism because they are competitors for the minds and support we need for our cause. WN, coming from a Southern conservative background, have not understood this. This is why they freely mix these things. But that’s not what will work. We must distinguish and elevate our racial cause by attacking conservatives as our enemy, as I advocate in my essay elsewhere. Not by mixing with it and drowning ourself in it. We must be intolerant in order to rise, in order to gain the strength to defeat the main enemy—not mushy.

Smoothing over differences doesn’t work. It’s effeminacy. It allows our enemy, jews, to infiltrate and subvert us. It allows our enemy conservatives to steal our men and arguments and fundraising—without ever supporting our positions publicly (perfectly parallel to a girl you would fuck but not introduce to your parents). It creates a gauzy haziness that leaves just WTF we are unclear in the public mind, hence boring and shruggable.

Clarity, distinctions, principles, edges—all these things that are foreign to folks who think that everyone except the principled assholes like me can get along fine under a big tent. Macdonald is politically clueless. Greg Johnson is $$$-interested, and cuts his behavior by his prospects. Our new buddy Jethro [Brad Griffin] inhabits personalities like a hermit crab shells. These don’t get the job done. What does is shown by Golden Dawn, in Greece of all goddam places:

• real men under real names (99% of WN fall off)
• real men not afraid to name the jew and buck jew taboos (100% of conservatives)
• real men not afraid to fight in the street
• real men who spend their time and money helping their people in thousand ways, providing all kinds of services for free, out of love and duty and responsibility

Our situation, in America, is not as desperate as in Greece. So people aren’t looking so much for our leadership. But if they were tomorrow, we wouldn’t have anything prepared. And that’s to our shame, and for the reasons I indicate—we are unwilling to define who we are, and figure out the principles we will back under our real names with our real lives.

This is not a game, just because we treat it like one.

Whites prove by their behavior they support our basic position: they, South and North, want to live among other whites. And not be discriminated against because of their race. And not have the borders left open, and citizenship held cheap. And they want sexual normality, and just ordinary decency on tv, so you can actually watching something in the day or evening that you don’t cringe every fucking five seconds if your parents or grandparents are in the room.

Every fucking one of you knows exactly what I mean. This is the shit-kultur that jews have built—and we let them. And your goddam jesus dick suckers have had 2,000 years to get your shit in order, and you have fucking failed. You are a big plate of stewed cats anuses to me, perhaps tasty to some imagination-free slant-eyed third-shift Kia employee, but unfit for human consumption. Get the fuck out of the way, you fucking jebus nuthuggers. WE will clean up culture; you sad fags aren’t woman enough for the job. I figuratively piss on the grave of your imaginary jewish science-fiction hero.

Just listen to the tone of the MacDonald, Johnson and Parrott conversation. The first two are professionally deformed, per the French expression. Incapable of inciting passion in people by nature of the discipline their background has required of them. Parrott I think has an inkling.

I wish you fags who presume to doubt me would read the Golden Dawn thread, and watch some of the videos.

That’s what’s going on in WN. It’s not some 90-yo jerkoff speaking in coded language to old ladies, it’s young men raising arms, flags, chants—roofs, as da niggers say. Figure it out. Jesus Christ, I am so fucking tired of being a remedial common sense teacher I could puke.

Brad Griffin said…

Here in the South, the Southern Baptist Convention was the last mainstream institution in the entire country to fall into line with the anti-white mainstream culture. They didn’t figure out that “racism” was a sin until the mid-1990s.

Linder conveniently ignores the fact “racism” was coined by European and Jewish atheists. He ignores the fact that the Soviet Union—which was officially atheist—pushed “racism” into the mainstream through its tentacles in world communism.

He ignores the fact that it was the secular universities, not the churches, where this nonsense got started in America. It was secular intellectuals like John Dewey who fell the hardest for it in the 1930s and 1940s and who made “racism” taboo in the aftermath of the Second World War.

After “anti-racism” had triumphed in the universities and among the intelligentsia in the 1930s and 1940s, then other mainstream institutions began to fall in line with the new consensus. Every single mainstream institution has been infected by this disease and the churches were among the most resistant but for some reason Linder blames the churches instead of the secular intellectuals who spearheaded the movement.

Here’s a reality check for Alex:

(1) You will never guess which state was the first to legalize gay marriage. It was Vermont which is the most secular, the most atheist, the least religious, and one of the least conservative states in America.

(2) The Jesus nuthuggers have gotten out of the way in the Northeast. They have gotten out of the way in Britain and Scandinavia. They certainly aren’t standing in the way in San Francisco.

And the result? It is precisely those places where cultural degeneracy has been taken to its greatest extreme. It is precisely those places where cultural degeneracy is called “progress,” not “worse is better.”

Does anyone know of an atheist country that is “pro-White”? The Soviet Union was officially atheist. Vermont is the least religious state in America. San Francisco is one of the least religious cities.

Alex is always picking on the British: in 2012, the British are thoroughly de-Christianized; in 1912, Britain was thoroughly Christian. Has the decline of Christ-Lunacy in the UK or Sweden or Norway over the past century produced a more racialist society? Is there anyone here who is excited about the prospects of racialism winning a mass following in San Francisco or Vermont?

Religion is a barrier that makes the Jew an outsider.

Alex Linder said…

One movement arose to restore white supremacy over a continent; the church opposed. I’m not sure what else you need to know. The top prelate in Greece has also condemned Golden Dawn in Greece.

The church, like the anti-white NWO socialists that spawned from it, is universalist, and universalism is inherently anti-white.

Brad Griffin said…

How so?

The church approved of slavery for centuries. The church approved of racialism for centuries.

Is there any historian who argues that Disraeli was anti-White? Every historian that I know of argues that Britain became more racialist after the 1850s.

Alex Linder said…

It became less elitist. In his novels he [Disraeli] wrote that blood is everything, and the world is ruled by a tiny minority behind the scenes, and in both instances he meant jews. Britain was already well into universalist fantasies at that point, and guess where those fantasies originated? In the sicko christ cult.

Christianity is liberalism. Or, as Spengler put it, christianity is the grandmother of bolshevism. Without christ-insanity, you wouldn’t have the progressive, secularist, communist garbage—the latter is simply an evolution of the former. They are both anti-white, and no different than the Republicans are from the Democrats.

Brad Griffin said…

That’s a stretch.

There is nothing in the Bible about natural rights. There is some talk in the Bible about equality in a purely spiritual otherworldly sense, but there is also talk about genocide and blood and soil and homophobia and patriarchy. The Bible explicitly endorses slavery.

The first thing that Jacobins did in France, who were inspired by the Enlightenment, was to behead King Louis XVI and overthrow the Gregorian Calendar and demonize the Church.

“Liberty” is the most important liberal value. Ron Paul is a liberal. Libertarianism is a species of liberalism.

Alex Linder said…

Originally posted by Griffin:

Ironically, it was also Oliver Cromwell who came up with the idea of the British as a superior “White” master race. There wasn’t much talk of “white supremacy” in Britain or Western Europe before Cromwell’s time.

Per E. Michael Jones, protestantism has always been very closely tied to jews. All these sub-cults imagine they are the real new jews. They’re idiots. Dangerous idiots.

The point is, British men came up with this idea of forcing everyone into their system. Everyone wants to be us. Everyone is jealous of us. One size fits all.

That’s why sane men have long observed, if it’s British or chrisitan, it’s usually a pretty lousy thing, and we don’t want it. Look at these creeps have made of the world, working hand in glove with the jew.

The only way out was indicated by NS, and the church you defend specifically, overtly and repeatedly denounced.

Christianity is the author of Europe’s decline. When the church goes, the racial animal will rebound. And that, I fervently hope, is what we are seeing harbinger of in Greece. From my lips to god’s ear that it will be the same in the US when the time comes.

Mississippi christian conservatism—nigger, please. You don’t produce Hitlers down there, you produce Shep Smiths.

Brad Griffin said…

Well, Christianity is pretty much dead in Britain and Scandinavia, and behold the result.

Alex Linder said…

Originally posted by Griffin:

Surely, you meant to say German supremacy, right?

No, not supremacy, merely leadership. Millions of Europeans understood what Hitler was doing, and felt it was needed and worth fighting for, even though they were not Germans.

Our point here is the church you’re defending did everything it could to destroy Hitler and undermine him. So for you to pose the idea the church is a defender of Europe’s racial health is unhistorical and ridiculous. Quote:

The church approved of slavery for centuries. The church approved of racialism for centuries. Salvation in the next world doesn’t imply racial equality in this world.

Slavery isn’t a pro-White institution. Whites have been enslaved many times. By jews and other muds.

The church’s universalism makes it anti-White. The fact it has not a single expressly pro-white doctrine or dogma makes it inherently anti-white.

The fact is that from day one, what was new and original about the church was that it was for everybody—it cut across all racial and social lines. This is why I tell you that christianity is liberalism. When these progressives go off against the christians, it’s exactly like Republicans doing battle with democrats. A big sham. They agree on basics, and they’re both against white racial solidarity. They both envision a new world order. One will bring about pan-mixian nirvana by digging wells, fixing cleft palates and adoption; the other will bring it about by speech codes and hate crimes laws and drone bombings. They pursue the same agenda by different means and emphases.

The white cause is wholly different.

Brad Griffin said…

I’m not seeing this great opposition between Christianity and “the white cause” in the South considering how Christianity and racialism coexisted here for over three centuries.

Alex Linder said…

That’s because you mistake mere contemporaneity or correlation for causation, like most of your mental inferiors.

[Quoting Griffin:]

The Church dominated European culture when all this talk about “whiteness” got started in the first place.

The church never spoke a word in racial defense of Europe. The church is international. There are more non-white christians than white christians. In light of that fact, it is ridiculous to say the church is a pro-white institution. It’s a universalist delusion factory. One of the three ugly desert sisters, as has been said.

Brad Griffin said…

Fifty years after he first started doing work for the magazine, Norman Rockwell was tired of doing the same sweet views of America for the Saturday Evening Post in the early 1960s. The great illustrator was increasingly influenced by his close friends and loved ones to look at some of the problems that was afflicting American society. Rockwell had formed close friendships with Erik Erickson and Robert Coles, psychiatrists specializing in the treatment of children and both were advocates of the civil rights movement.

His most profound influence was his third wife, Mary L. “Molly” Punderson, who was an ardent liberal and who urged him in new directions. On December 14, 1963, Rockwell did his last cover for the Saturday Evening Post and he began working for Look magazine. Look magazine finally gave Norman Rockwell the opportunity to express his social concerns.

Rockwell’s first painting was The Problem We All Live With, one of his greatest paintings.

This painting depicts Ruby Bridges, the little girl who integrated the New Orleans school system in 1960, being escorted to her class by federal marshals in the face of hostile crowds. It’s a simple picture, the disembodied figures of 4 stiff suited men and the vulnerable yet defiant figure of a school age African American girl marching lockstep. To the right is a tomato staining a wall, obviously thrown at the girl but just missing. My eyes focus on the girl and her immaculate white, a contrast to the graffiti stained wall in the background. As a painting it’s a wonder with its composition conveying Rockwell’s message in a few simple figures.

An even greater departure from Rockwell’s usual sweet America paintings is Southern Justice, painted in 1963. Rockwell did a finished painting, but the editors published Rockwell’s color study instead, and I think his color study conveys the terror of the scene more successfully.

It depicts the deaths of three Civil Rights workers who were killed for their efforts to register African American voters. It is done in a monochrome sienna color, and it is a horrifying vision of racism. A look of it can be seen here.

Rockwell’s most optimistic view of the civil rights movement was Negro in the Suburbs, painted in 1967. It depicts an African American family moving into a white suburban neighborhood. The African American children look over by the kids in the neighborhood, with all the children sharing a love of baseball, America’s game. This painting can be found in this gallery.

In that painting, Norman Rockwell depicts an ideal, all-American, high trust, happily integrated neighborhood, which is the polar opposite of the integrated neighborhoods that actually exist.

You could turn on CNN or The Weather Channel or watch any movie in Black Run America (BRA) and you will find the same sort of disingenuous nonsense that Norman Rockwell was peddling in the 1960s.

Alex Linder said…

All I see is how easily christian motifs of the sliced savior turn into “civil rights” morality plays and paintings.

Tags Christian problem (CP), Feminized western males, Jewish problem (JP)

Antiochus IV Epiphanes Catholic Church Christendom Individualism Indo-European heritage Inquisition Jerusalem Kevin MacDonald Philosophy of history Racial studies Universalism

Kevin MacDonald’s trilogy

Post author By C .T.
Post date November 21, 2012
14 Comments on Kevin MacDonald’s trilogy

The second book of Kevin MacDonald’s study on Jewry, Separation and its Discontents: Toward an Evolutionary Theory of Anti-Semitism (1994/2002), the first of his trilogy to be translated to German, is my favorite of MacDonald’s three academic works that I read in more than two years. Professor MacDonald is the foremost scholar on the Jewish question. In Separation and its Discontents (hereafter SAID) he wrote:

Western societies, unlike prototypical Jewish cultures, do not have a primitive concern with racial purity. Rather, concern about racial purity emerges only in the late stages of Jewish-gentile group conflict…

Despite a great deal of commonality among Western anti-Semitic movements, there was a great difference between the universalistic, assimilatory tendencies of traditional Western Christianity and the exclusivistic, racialist program of National Socialism. Indeed, we have seen that beginning in the 19th century an important aspect of German anti-Semitic ideology was a criticism of Western universalism and the development of peculiarly German conceptions of Christianity. A critical component of official National Socialist ideology, as represented in the thought of Alfred Rosenberg, was the idea that “the twin forces of disintegration, namely universalism and individualism, act in perpetual conflict with the Germanic concept of race.” In this regard, National Socialism was indeed profoundly anti-Western. In rejecting both universalism and individualism, National Socialism resembled, much more closely than did medieval Western collectivist Christianity, its mirror image rival, Judaism. [page 196]

In a previous chapter MacDonald had written:

We shall see that with the rise of the National Socialist movement in Germany, the universalist themes of Western Christianity were completely overthrown in favor of a full-blown racialist ideology of the ingroup. In Chapter Five I will argue that National Socialism is a true mirror-image of Judaism. Not surprisingly, it was also the most dangerous enemy that Judaism has confronted in its entire existence. [page 133]

One of the hypothesis advanced in SAID provides food for thought. MacDonald wrote, “I propose that the Christian church in late antiquity was in its very essence the embodiment of a powerful anti-Semitic movement…” (page 112). This is something I had never heard of, and reminds me my first readings of psychohistory and Lloyd deMause’s insights on why the Christ archetype galvanized the population of the ancient world, although MacDonald’s hypothesis is totally distinct and is presented from an altogether distant point of view. But after digesting what both deMause and MacDonald say, for the first time I feel I am starting to comprehend facets of Christianity that would have never occurred to me from a conventional reading to history. If MacDonald is right, the Roman Catholic Church was the earliest attempt toward a type of society that we may call collectivism for European-derived peoples.

Although Christianity always held universalist ideals at its core, it nonetheless fulfilled its role of impeding, as did the Muslim nations, that Judaism became a destructive force for the indigenous culture of the Late Roman Empire and the Early Middle Ages. One of the facts that I learnt in SAID is that most restrictions enacted against Jewry, initiated in the period from Eusebius to Justinian, were still active throughout Christendom until the French Revolution hit the continent with its egalitarian fury. It was precisely the so-called Enlightenment (that presently some Western dissidents are starting to call “the Dark Enlightenment”) what inspired the founding fathers of the United States of America. And contrary to those white nationalists who still insult the memory of Adolf Hitler and the movement he created, I would claim that the mortal sin of the French Revolution, the emancipation of Jewry, was not properly atoned in Europe until the arrival of a specifically racial ideology: National Socialism.

But not only Nazi Germany has been demonized in the public mind. The Inquisition is widely regarded as a black page in the history of the Church even by the most Catholic individuals that I know. In contrast to such view MacDonald presents us with a radical reevaluation of what was precisely the role of the Inquisition. On page 147 he states: “I here develop the view that the Spanish Inquisition was fundamentally an authoritarian, collectivist, and exclusionary movement that resulted from resource and reproductive competition with Jews, and particularly crypto-Jews posing as Christians.” One could even argue that, thanks to the Inquisition, for three-hundred years before the movement of independence that gave birth to Mexico, New Spain (1521-1821) was Judenfrei.

While reading SAID I could not escape the thought that whites are un-insightful because, unlike the Jews and with the exception of William Pierce and Arthur Kemp (see the long chapters in this book quoting them), very few have knowledge of the history of their race. If we take into account that, in one of their holydays, New York Hassidic Jews celebrate their victory over the ancient Greeks who tried to assimilate them millennia ago, a basic question comes to mind: Why don’t we celebrate the victory of Antiochus IV over the Jews, or Titus’ conquest of Jerusalem?

Bust of Antiochus IV

We do not celebrate these victories precisely for the reason that both Kemp and Pierce explain so well: neither the Greeks nor the Romans exist today. What we call contemporary Greeks or Romans are the product of centuries of blood mixing that devalued not only the genotype of the original Indo-European population, but their extended phenotype as well: the Greco-Roman hard ethos and their galvanizing mythos mostly reflected in the Homeric tales. The Greeks and Romans who embraced Christianity were a totally different breed of the pure Aryans of Sparta or the austere Latins of the Roman Republic (see e.g., the essays that I translated from Evropa Soberana in later chapters of this book).

MacDonald himself acknowledges on page 190 that “the Jews have continued as a creative race into the present, while the Greeks gradually merged with the barbarians and lost their distinctiveness—a point remarkably similar to Chamberlain’s ‘chaos of peoples’ in which the decline of the ancient world is attributed to loss of racial purity.” Conversely, I would say that since the Jews have conserved their genotype almost intact throughout the millennia they are able to celebrate their Maccabean revolt as if it was yesterday. In other words, had whites preserved their genes intact, some of us might still be celebrating Antiochus’ victories over the subversive tribe; or, if we knew our history with the same passion that Jews know theirs, we might still be celebrating the fall of the Temple of Jerusalem in 70 AD, or the more recent expulsion of the tribe from the Iberian peninsula.

What conventional historians ignore is that, once the Church lost its power to sell a worldview after the late 18th and early 19th centuries, our genetic individualism placed us at the mercy of a collectivist tribe.

Fortunately, the ethno-traitorous West has committed financial blunders in the 20th and 21st centuries. The dollar and all fiat currencies of the West will crash probably in this decade (I am reviewing this essay in 2014), which means that there is hope that some of us will start to understand the Jewish problem in a post-crashed world. On page 10 of SAID MacDonald says that “in congruence with the results of social identity research, anti-Semitism is expected to be most prominent among those most in competition with the Jews and during times of economic crisis.”

Although most readers of MacDonald treasure The Culture of Critique, the third and last of his trilogy on Jewry as their favorite book of this collection, I believe that MacDonald’s work should be read from the beginning. A People that Shall Dwell Alone, Separation and its Discontents and The Culture of Critique can help us, using William Pierce’s metaphor, to “see the forest” with crystal-clear vision.

Remember Pierce’s words? If we don’t try to understand the Jews we can never really understand what is happening to our race and our civilization. Professor MacDonald’s voluminous texts have done the hard work for us—both the trilogy and his webzine The Occidental Observer—in a scholarly and yet entertaining way.

Tags Germany, History, Jewish problem (JP), Middle Ages, National Socialism, Spain, United States

Literature

Chechar’s ten must-reads

1. Hellstorm (excerpts here)

Hellstorm is the first book in my list for the reasons explained below this post. Whites will not regain a proper self-esteem unless and until the big lies of omission about the Second World War are exposed with all our heart and being. If the Allied crime is not understood, assimilated and atoned for, my prediction is that the white people will perish.

2. Who We Are (excerpts here)

3. March of the Titans (excerpts here)

It is not enough to know the real history of the century when we were born, as well as the astronomic lies of omission of the academia and the media about the wars. The fact is that, unlike the other races—brown, black and yellow—in the last millennia whites have managed to find themselves as an endangered species more than once, and this has paramount importance to understand our times. I find it incredible that only a few white nationalists have been interested in the history of their race; proof of it is that these two splendid books by Arthur Kemp and William Pierce are not the main bestsellers in the community. (Unlike Kemp’s 2011 edition of March of the Titans, Pierce’s Who We Are is not available in book form—he died before sending the manuscript to the printers.)

4. A People that Shall Dwell Alone

5. Separation and its Discontents

6. The Culture of Critique

The Jewish problem is one of the greatest problems in the western world, and, pace counter-jihadists and other naïve conservatives, no man can be considered mature until he has striven to face it. Therefore, besides readable and very entertaining histories of the white race, a specific study on the Jewish question is fundamental. The above books comprise Kevin MacDonald’s magnum opus on Jewry.

MacDonald’s preface to The Culture of Critique (see link above), which he wrote four years after finishing the trilogy, can be read as a didactic introduction to the whole trilogy.

Presently I am reading the sections of the second book on how otherwise individualist whites elaborated collectivist group strategies in the form of the Early Medieval Church and, more recently, the (aborted) National Socialist movement in Germany. These are mirror images of Judaism as a reaction to a perceived group conflict, precisely what the blogger Svigor has been calling “towards white Zionism.” Although MacDonald’s study is academic, what I am reading now in Separation and its Discontents is pretty captivating. It seems to me that a future movement of white collectivism inspired in these precedents is the only way to racial preservation.

7. The Turner Diaries

8. The Brigade

Objective scholarship is not enough to get the picture of what white nationalism is. We also need a thoroughgoing subjective vision, what I call soul-building. We need novels depicting future reactions or group conflicts against the tribe, other non-white invaders and the white traitors. William Pierce’s Turner Diaries inaugurated a literary genre that fills the gap. For those who have no stomach for Pierce’s extermination fantasies I would recommend the best novel of Harold Covington’s quintet, The Brigade, an absolute treat.

9. Toward the White Republic (excerpts here)

This collection of essays authored by Michael O’Meara is the best pamphlet to date on white nationalism. Like the Hellstorm book, we can even send gifts of this slim book to our friends and acquaintances. Unlike most white nationalists, O’Meara is a genuine revolutionary, not a mere reactionary. It is a shame that after being fired by the academia for political incorrectness, as far as I know Professor O’Meara has not found a sponsor within the white movement.

10. Collected essays by F.R. Devlin (example here)

The last “book” of my list has not been published all together, not even online. It’s an imaginary book in my mind containing the best essays of F. Roger Devlin on how feminism has been destroying our morals, our white genotype, phenotype and even our extended phenotype in the latest decades. (Yes: I am old enough to remember the times when the institution of marriage was rock-solid among my relatives.) Those editors in the white movement who are promoting homosexuality ought to mend their ways and, instead of publishing books claiming that “homophobia” is part of the Jewish culture of critique, they should be collecting Devlin’s essays under a single cover. (I confess that hetero-sexual family values are exactly the conscious and unconscious force that drives my mind into the white movement.)

I wish that Devlin’s Collected essays as well as Pierce’s Who We Are be published in hardcovers before the currency crash (coming under Obama’s second term) makes unaffordable any gathering of the best pro-white literature in the market.

Enjoy the reading! After the dollar crashes and the internet is censored you will regret not having a home library!

Tags History, Jewish problem (JP), National Socialism

2nd World War

Let Hitler judge

Post author By C .T.
Post date September 13, 2012

“It is not true that I or anyone in Germany wanted war back in 1939. It was desired and provoked solely by those international politicians who either come from Jewish stock or are agents of Jewish interests. After all my many offers of disarmament, posterity simply cannot pin any blame for this war on me…”

(A.H.’s last words to his secretary, April 1945)

Tags Adolf Hitler, Jewish problem (JP)

Catholic Church Christendom Deranged altruism Emigration / immigration Tom Sunic

Capitalism & the Church

Excerpted from Tom Sunic’s
recent article at The Occidental Observer:

We often confuse the causes of non-European immigration with its effects. We hunt after a wrong scapegoat. Let us try to clarify it…

The blame for non-European immigration and the decomposition of the European peoples must not be solely borne by the immigrants. It is in the interest of the local capitalists to get a million-strong reserve army of cheap labor to Europe and to the U.S.; in turn, they can lower the wages of their domestic workers. Furthermore, non-European immigrants have little social consciousness, a weak sense of the trade union adherence and practically no sense for the European destiny. Therefore, they can be better manipulated by the local capitalists. One should consider therefore the globalists, the plutocrats and the financial “superclass” as the main enemy of the European peoples. A German stockbroker, or a Croatian or a Russian ex-communist speculator turned now into a capitalist shark, does not care where his nation is—as long as he can rake in big money.

We are all witnessing a reemergence of the silent holy alliance today—an alliance between the ex-Commissar and the Merchant, i.e. the marriage between the left-winger and big business. The European Left is in favor of mass immigration, given that the exotic picture of the non-European immigrant represents for it now the ersatz symbol of its long gone proletariat. For the capitalist, it is beneficial to bring people from the Third World into Europe, because they can best serve the interests of anonymous capital. The capitalist strives towards the removal of his people, because his people are too expensive for his business transactions. A leftist “antifa” wants to erase his people because it will always remind him of the rising “fascist beast.”

But the Church also bears a heavy responsibility for the decomposing situation of the European nations, especially with its ecumenical parlance of “help thy neighbor.” Americans, Europeans and White Christians are nowadays more concerned about the welfare of non-European peoples than the welfare of their own. A rich Qatari, or an oil sheik from Saudi Arabia could not care less are about the young unemployed and destitute masses in Moldova, or the working poor in France of Spain. He does not feel much inclined to help his own kind in Palestine in the first place, let alone give a thought to the suffering of the millions of the unemployed in Europe. The influential American Cardinal, Timothy Dolan, also known “as the American Pope” openly preaches in the American media the necessity of the open borders and openly advocates the protection of illegal immigrants in the USA.

Therefore it is wrong to blame only stateless plutocrats, ethnic lobbies, or starry eyed leftists in their decomposition endeavors of the European peoples. Regarding the destructive equality doctrine by Christian savants, I’ will not discuss it here. I’ll refer you to my papers and books.

♣

From Hunter Wallace’s September 28, 2012 “OD’s Indictment”

In preparation for writing OD’s [Occidental Dissent] first book, Shattering The Golden Circle: The Failure of Free Society in Dixie, Haiti, and the Caribbean, I have spent months intensely researching the rise and fall of slavery in the Caribbean and American South.

I’ve been trying to understand why slavery was destroyed and why approximately four million free negroes were turned loose on our society.

I don’t have to tell you that the consequences of the abolition of slavery have haunted us to the present day. I’m getting to the stage where I am starting to draw some firm conclusions about how and why this happened:

(1) First, New World slavery was overthrown during “the long nineteenth century” from 1770 to 1890.

(2) Second, the decline of the West is not due to a Jewish conspiracy, although Jews have thrived as an effect of the moral decay, especially in the twentieth century. It is not due to any inherent biological predisposition on the part of Whites to embrace racial and cultural suicide either.

(3) Third, I am convinced that the decisive years in pushing the West down the present road to suicide are 1750 to 1850.

(4) Fourth, the culprit is a moral, religious, and ideological revolution in worldview during this period that led to the creation of secular and religious versions of humanitarianism that have progressively undermined the foundations of our civilization.

(5) Finally, the twin doctrines that are to blame for our decline, which brought about this critical shift in moral outlook, are the Enlightenment’s ideology of liberal republicanism and the spread of evangelical Christianity.

This is the ultimate source of the “black cloud” that hangs over our civilization. Discuss.

Note: I will also speculate that industrial capitalism created a middle class that was peculiarly receptive to this worldview – the perfect triumphalist bourgeois ideology – and that the spread of liberal democracy gradually empowered this class in the West which used its newfound power to “progressively” act out its utopian fantasies.

Why did the South and the Caribbean deviate so strongly from this general direction in the nineteenth century? In the South and the Caribbean there was a third cultural pole, race-based plantation slavery, which created a stronger cultural immune system.

Tags Christian problem (CP), Degeneracy, Europe, Jewish problem (JP), Materialism / capitalism