Parting word:

Only the eternal feminine leads to the Absolute

Catalina (1980)

Above, Maxfield Parrish’s 1925 Lady Violet, who reminds me a girl I met long, long time ago… If an ethno-state is ever created, my ultimate dream is that in the distant future its people will resemble the paradisiacal world of Parrish.

What prevents whites from working toward that noble end, keeping in mind that Aryan female beauty represents the crown of the evolution? Elsewhere I have discussed the majority report: Capitalism and Christian axiology as the twofold etiology of Western malaise (Jewish depredations, a tertiary infection). But I have also mentioned my minority report: that the most extreme cases of self-hatred among whites—those who celebrate that their kind will become a minority surrounded by non-white swarms—cannot be explained satisfactorily by any of these two factors.

In this blog I have briefly written about how child abuse among some whites drives them to hate the culture of their parents, and also presented my book Hojas Susurrantes, most of which has not been translated to English.

After publication of this entry I won’t add new posts to this blogsite. Although I’ll still answer some comments, the site will basically remain frozen with the below PDFs advertising my books until the dollar crashes. But I’ll be busy explaining my minority report: writing another book related to the subject of why, in some families, the silly mechanism erected by the abused victim is none other than hatred for his or her parents’ civilization.

____________________________

Day of Wrath

The Fair Race’s Darkest Hour

On Spain and literature – III

retrato de soledad anaya

The reason I almost never include poetry in this blog is simple. Very, very rarely a poem reaches the innermost of my soul. The first poem that reached me was one by Luis de Góngora, which I read in the textbook of Miss Anaya (photo) in my middle teens.

Góngora was a Baroque poet of the golden age of Spain. He, and his contemporary Francisco de Quevedo (about whom I have to quote something in the future), are considered the most prominent Spanish poets of all time. Góngora flourished by the end of the 16th and the beginning of the 17th centuries, when the Spanish language reached its maximum degree of perfection. Anaya, my former school teacher, tells us in Literatura Española that later in his life Góngora became a priest and lived in a chaplaincy of honor in Madrid in the palace of King Philip III.

Góngora composed his Sonnet LCXVI when he was twenty-one years old:

Mientras por competir con tu cabello
Oro bruñido el sol relumbra en vano,
Mientras con menosprecio en medio el llano
Mira tu blanca frente al lilio bello;

Mientras a cada labio, por cogello,
Siguen más ojos que al clavel temprano,
Y mientras triunfa con desdén lozano
Del luciente cristal tu gentil cuello,

Goza cuello, cabello, labio y frente,
Antes que lo que fue en tu edad dorada
Oro, lilio, clavel, cristal luciente,

No sólo en plata o vïola troncada
Se vuelva, más tú y ello juntamente
En tierra, en humo, en polvo, en sombra, en nada.

 

Following is Edward Churton’s translation. Góngora’s urgent appeal to a young blonde nymph to enjoy her youth before time destroys her made a huge impression in the lad I was:
 

While to contend in brightness with thy hair
Sunlight on burnished gold may strive in vain,
While thy proud forehead’s whiteness may disdain
The lilies of the field, which bloom less fair,
While each red lip at once more eyes will snare
Than the perfumed carnation bud new born,
And while thy graceful neck with queenly scorn
Outshines bright crystal on the morning air:

Enjoy thy hour, neck, ringlets, lips, and brow;
Before the glories of this age of gold:
Earth’s precious ore, sweet flowers, and crystal bright
Turn pale and dim; and Time with fingers cold
Rifle the bud and bloom; and they, and thou
Become but ash, smoke, shadow, dust and night.

Civilisation’s “Romance and Reality”

For an introduction to these series, see here.

Below, some indented excerpts of “Romance and Reality,” the third chapter of Civilisation by Kenneth Clark, after which I offer my comments.

Originally I posted this entry on April 15 of the last year, but now that I posted another entry about Spain’s Teresa of Ávila I would like to see some feedback in the comments section about my thoughts on St. Francis from those interested in child abuse as a subject.

Ellipsis omitted between unquoted passages:

I am in the Gothic world, the world of chivalry, courtesy and romance; a world in which serious things were done with a sense of play—where even war and theology could become a sort of game; and when architecture reached a point of extravagance unequalled in history. After all the great unifying convictions of the twelfth century, High Gothic art can look fantastic and luxurious—what Marxists call conspicuous waste. And yet these centuries produced some of the greatest spirits in the human history of man, amongst them St Francis and Dante.

A couple of pages later, Clark says:

Several of the stories depicted in the [Chartres Cathedral] arches concern Old Testament heroines; and at the corner of the portico is one of the first consciously graceful women in western art. Only a very few years before, women were thought of as the squat, bad-tempered viragos that we see on the front of Winchester Cathedral: these were the women who accompanied the Norsemen to Iceland.

Now look at this embodiment of chastity, lifting her mantle, raising her hand, turning her head with a movement of self-conscious refinement that was to become mannered but here is genuinely modest. She might be Dante’s Beatrice.

There, for almost the first time in visual art, one gets a sense of human rapport between man and woman.

About the sentiment of courtly love, on the next page Clark adds that it was entirely unknown to antiquity, and that to the Romans and the Vikings it would have seemed not only absurd but unbelievable.

A ‘love match’ is almost an invention of the late eighteenth century. Medieval marriages were entirely a matter of property, and, as everybody knows, marriage without love means love without marriage.

Then I suppose one must admit that the cult of the Virgin had something to do with it. In this context it sounds rather blasphemous, but the fact remains that one often hardly knows if a medieval love lyric is addresses to the poet’s mistress or to the Virgin Mary.

For all these reasons I think it is permissible to associate the cult of ideal love with the ravishing beauty and delicacy that one finds in the madonnas of the thirteenth century. Were there ever more delicate creatures than the ladies on Gothic ivories? How gross, compared to them, are the great beauties of other woman-worshiping epochs.

When I read these pages for the first time I was surprised to discover that my tastes of women have always been, literally, medieval; especially when I studied closely the face of the woman at the right in the tapestry known as The Lady with the Unicorn, reproduced on a whole page in Clark’s book with more detail than the illustration I’ve just downloaded. I have never fancied the aggressive, Hollywood females whose images are bombarded everywhere through our degenerate media. In fact, what moves me to write are precisely David Lane’s 14 words to preserve the beauty and delicacy of the most spiritual females of the white race.

Alas, it seems that the parents did not treat their delicate daughters well enough during the Middle Ages. Clark said:

So it is all the more surprising to learn that these exquisite creatures got terribly knocked about. It must be true, because there is a manual of how to treat women—actually how to bring up daughters—by a character called the Knight of the Tower of Landry, written in 1370 and so successful that it went on being read as a sort of textbook right up to the sixteenth century—in fact and edition was published with illustrations by Dürer. In it the knight, who is known to have been an exceptionally kind man, describes how disobedient women must be beaten and starved and dragged around by the hair of the head.

And six pages later Clark speaks about the most famous Saint in the High Middle Ages, whose live I would also consider the result of parental abuse:

In the years when the portal of Chartres was being built, a rich young man named Francesco Bernadone suffered a change of heart.

One day when he had fitted himself up in his best clothes in preparation for some chivalrous campaign, he met a poor gentleman whose need seemed to be greater than his own, and gave him his cloak. That night he dreamed that he should rebuild the Celestial City. Later he gave away his possessions so liberally that his father, who was a rich businessman in the Italian town of Assisi, was moved to disown him; whereupon Francesco took off his remaining clothes and said he would possess nothing, absolutely nothing. The Bishop of Assisi hid his nakedness, and afterwards gave him a cloak; and Francesco went off the woods, singing a French song.

The next three years he spent in abject poverty, looking after lepers, who were very much in evidence in the Middle Ages, and rebuilding with his own hands (for he had taken his dream literally) abandoned churches.

He threw away his staff and his sandals and went out bare-foot onto the hills. He said that he had taken poverty for his Lady, partly because he felt that it was discourteous to be in company of anyone poorer than oneself.

From the first everyone recognised that St Francis (as we may now call him) was a religious genius—the greatest, I believe, that Europe has ever produced.

Francis died in 1226 at the age of forty-three worn out by his austerities. On his deathbed he asked forgiveness of ‘poor brother donkey, my body’ for the hardships he had made it suffer.

Those of Francis’s disciples, called Fraticelli, who clung to his doctrine of poverty were denounced as heretics and burnt at the stake. And for seven hundred years capitalism has continued to grow to its present monstrous proportions. It may seem that St Francis has had no influence at all, because even the humane reformers of the nineteenth century who sometimes invoked him did not wish to exalt or sanctify poverty but to abolish it.

St Francis is a figure of the pure Gothic time—the time of crusades and castles and of the great cathedrals. But already during the lifetime of St Francis another world was growing up, which, for better or worse, is the ancestor of our own, the world of trade and of banking, of cities full of hard-headed men whose aim in life was to grow rich without ceasing to appear respectable.

Of course, Clark could not say that Francesco’s life was a classic case of battered child. Profound studies about child abuse would only start years after the Civilisation series. Today I would say that, since Francesco never wrote a vindictive text—something unthinkable in the Middle Ages that would not appear until Kafka’s letter to his father—, he internalized the parental abuse with such violence that his asceticism took his life prematurely.

What is missing in Clark’s account is that Francesco’s father whipped him in front of all the town people after Francesco stole from his shop several rolls of cloth. After the scourging inflicted by his father, with his own hands, and public humiliation, a citizen of Assisi reminded him that the town statutes allowed the father to incarcerate the rebellious son at home. Pedro shut Francesco in a sweltering, dark warehouse where “Francesco languished without seeing the light except when his father opened the door for Pica [the mother] taking a bowl of soup and a piece of bread.” After several weeks of being locked Francesco escaped and, always fearful of his father, hid in a cave. The earliest texts add that in the cave he often wept with great fear.

Francesco then embarked on a spectacular acting out of his emotional issues with his father. He made a big scene by returning to Assisi, undressing in the town’s square in front of Bishop Guido and addressing the crowd: “Hear all ye, and understand. Until now have I called Pedro Bernadone ‘my father’. But I now give back unto him the money, over which he was vexed, and all the clothes that I have had of him, desiring to say only, ‘Our Father, which art in Heaven,’ instead of ‘My father, Pedro Bernadone.’”

To everyone’s surprise Francesco broke with his wealthy parents forever, thus renouncing any possible reconciliation. So resolute was his parental repudiation, writes a Catholic biographer, that from that day on Pedro and Pica disappear from all the biographies of their son. There is no historical evidence of reconciliation, and no information about his parents or the circumstances of their death.

But I don’t want to diminish the figure of St Francis. Quite the contrary: in my middle teens I wanted to emulate him—and precisely as a result of the abuse inflicted by my father on me. And nowadays our world that has Mammon as its real God—trade, banking and dehumanized cities that are rapidly destroying the white race—, this will always remind me what Clark said about St Francis.

Nevertheless, despite my teenage infatuation with the saintly young man of Assisi, I doubt that poor Francesco’s defence mechanism to protect his mind against his father’s betrayal could be of any help now…

Quotable quote

“We need a regime that (1) bans pornography and (2) erects statues of gorgeous naked nymphs and athletes in every public square and crossroads.”

 —Greg Johnson

Die Götzen-Dämmerung, 2

Gotzen-Dammerung-cover

Plato goes further. He says with an innocence possible only for a Greek, not a “Christian,” that there would be no Platonic philosophy at all if there were not such beautiful youths in Athens: it is only their sight that transposes the philosopher’s soul into an erotic trance, leaving it no peace until it lowers the seed of all exalted things into such beautiful soil.

Another queer saint! One does not trust one’s ears, even if one should trust Plato. At least one guesses that they philosophized differently in Athens, especially in public. Nothing is less Greek than the conceptual web-spinning of a hermit—amor intellectualis dei [intellectual love of God] after the fashion of Spinoza. Philosophy after the fashion of Plato might rather be defined as an erotic contest, as a further development and turning inward of the ancient agonistic gymnastics and of its presuppositions... What ultimately grew out of this philosophic eroticism of Plato?

A new art form of the Greek agon: dialectics. Finally, I recall—against Schopenhauer and in honor of Plato—that the whole higher culture and literature of classical France too grew on the soil of sexual interest. Everywhere in it one may look for the amatory, the senses, the sexual contest, “the woman”—one will never look in vain…

Homosexuality in ancient Greece?

Oh! That my spirit were yon Heaven of light
To gaze upon thee with a thousand eyes

—Plato

apollo_sauroctonus



Tomorrow Sunday I won’t post any entry here to leave my visitors the opportunity to read carefully my latest entry on “Women and marriage” in Sparta. The uttermost importance of what the author says in that post is explained in my “metaphysical” comment in that thread.

Since that post is related to Eros in Ancient Greece, the issue of other forms of Greco-Roman sexuality should be addressed.

It irritates me that LGBT deviants and writers like James O’Meara want to usurp the legacy of the classical world to rationalize their lifestyles. The fact is that the missing color in their rainbow flag—the Hellenes’ infatuation with handsome adolescents, not adults—was the only form of homosexuality tolerated in some Greek and Roman cities. This had nothing to do with the contemporary “gay” movement or sex between coeval adults.

As a dilettante in classic literature I tried to say something about it in “On classic pederasty,” but there are people who are far more knowledgeable than me. Today, surfing the internet starting here, I found several posts by a blogger in The Phora that complement what I have said. The erudite blogger, Ixion, is the one who uses as an avatar an image of the Virgin Mary; you may skip the other comments in that thread, “Debunking Ancient Greek Homosexual History.”

But all of this is a distraction related to my differences with Counter-Currents: what really matters is the subject of hetero-sexuality in Ancient Greece.

Sparta – X

This specific chapter of Sparta and its Law has been moved: here.

If you want to read the book Sparta and its Law from the beginning, click: here.

A postscript to my prolegomena

Further to what I said yesterday.

A deeper response to the questions raised by Stubbs would imply reminding my readers that, at the end of his Critique of Practical Reason, Kant said that there are two universes: the empirical universe and the subjective universe. Karl Popper comments that he who doesn’t believe in the second universe would do well to think about his own death—it is so obvious that a whole universe dies when a human being dies!

What I find nauseating in today’s academia is that it is an institution that denies the existence of this second universe. One could imagine what would happen if a student of psychology or psychiatry tried to write a lyric essay about why Nietzsche lost his mind, like the one that Stefan Zweig wrote and I have been excerpting for WDH. (And wait for the next chapters where Zweig’s story reaches its climax…)

A proper response to Stubbs would require an absolute break from the epistemological error, a category error, so ubiquitous in the academia. That is to say, we must approach such questions as if they were questions for our inner worlds.

The best way to respond to Stubbs, following what I have said about psychoclasses, is imagining that few whites have touched the black monolith of the film 2001. Those who have touched it—and here we are talking of the “second” universe that the current paradigm barely acknowledges—know that the most divine creature on Earth, the nymph, must be preserved at all costs.

This is not the sphere of objective science. Since we are talking of the ideals of our souls, let me confess that I became a white nationalist in 2009 when I lived in the Spanish island Gran Canaria, near Africa. The big unemployment that started in 2008 affected me and, without a job and completely broke, I spent a great deal of time in the internet. When I learned that a demographic winter was affecting all of the white population on planet Earth I was watching a Harry Potter film featuring a blondest female teenager. I remember that I told to myself something to the effect that, henceforward, I would defend the race with all of my teeth and claws.

However, to understand this universe I would have to tell the (tragic) story of the nymph Catalina: a pure white rose who happened to live around my home’s corner decades ago, who looked like the girl in that Parrish painting. But I won’t talk about the tragedy (something of it is recounted in Hojas Susurrantes). Suffice it to say that since then my mind has been devoted to her beauty and, by transference, it is now devoted to protect all genotype & phenotype that resembles hers…

Once we are talking from our own emergent universe (emergent compared to the Neanderthals who have not touched the monolith), Stubb’s questions are easily answered if one only dares to speak out what lies within our psyches:

So let me think of some fundamental questions that need to be answered: Why does it matter if the White race exists, if the rest of the humans are happy?

Speaks my inner universe: Because the rest of humans are like Neanderthals compared to Cro-Magnon whites. Here in Mexico I suffer real nightmares imagining the fate of the poor animals if whites go completely extinct (Amerinds are incapable of feeling the empathy I feel for our biological cousins).

Why does it matter if the White race continues to exist if I personally live my life out in comfort?

Speaks my inner universe: Because only pigs think like that. (Remember the first film of the Potter series, when Hagrid used magic to sprout a pig’s tail from Dudley’s fat bottom for gulping down Harry’s birthday cake.) We have a compromise with God’s creation even when a personal God does not exist.

Why should I be concerned with the White race if it only recently evolved from our ape-like ancestors, knowing that change is a part of the universe?

Speaks my inner universe: Because our mission is that we, not others, touch again the black monolith after four million years that one of our ancestors touched it.

Why should I be concerned with the existence of the White race if every White person is mortal, and preserving each one is futile?

Speaks my inner universe: It is a pity that no one has read The Yearling that I had been excerpting recently. I wanted to say something profound in the context of child abuse but that is a subject that does not interest WDH readers. Let me hint to what I thought after reading it.

To my mind the moral of the novel is not the moment when the father coerced his son to shoot Flag, but the very last page of Marjorie’s masterpiece. Suddenly Jody woke up at midnight and found himself exclaiming “Flag!” when his pet was already gone.

moment of eternity

The poet Octavio Paz once said that we are mortals, yes: but those “portions of eternity,” as a boy playing with his yearling, are the sense of the universe. The empirical (now I am talking of the external) universe was created precisely to give birth to these simple subjective moments: figments that depict our souls like no other moments in the universe’s horizon of events.

Why should I be concerned with preserving the White race if all White people who live will suffer, some horribly, and none would suffer if they were wiped out?

Speaks my inner universe: The boy suffered horribly when his father obliged him to murder Flag, yes. But the moment of eternity, as depicted in Wyeth’s illustration, had to be lived. It will probably leave a mark if another incarnation of the universe takes place…

Prolegomena for the future religion

Lady-VioletThis piece has been chosen for my collection Day of Wrath. It was slightly modified and presently can only be read as a PDF within the book, ready for printing in your home for a comfortable reading.

On homosexual “marriage”

by Hajo Liaucius

cc

Greg Johnson and I both agree that homosexuality is natural if by natural we mean that homosexuals have always existed in human societies. The problem with this notion is that what makes a behavior natural within a societal context is better understood in terms of its effects upon a society’s ability to biologically thrive and advance culturally rather than just its mere existence. In practical terms I perceive behaviors to be socially natural to the extent that they secure the physical existence of a people and the promotion of that which makes a people unique. Given that, the toleration of recreational non-reproductive heterosexuality and miscegenation divorces the living generation from those that gave us life while denying an environment in which Occidentals can have an organic society.

Homosexuality is like recreational and non-reproductive heterosexuality and miscegenation and the widespread social acceptance of such behaviors is an indication that Occidental civilization has been replaced by an atomistic view of social relations. In practical terms all such predilections are driven by selfish, physical pleasure divorced from any sense of hierarchal responsibilities as well as a denial by the individual of any sense of purpose: as a being that is endowed with a responsibility toward his own folk or the development of an organic civilization.

Johnson says that “the idea that changing marriage laws can change heteronormativity is simply false” is, to me, a remarkable claim. Rather, I would suggest that the acceptance of the legal equality of a recreational and non-reproductive predilection that has been accompanied by a massive effort to promote such behavior as a lifestyle is at odds with the physical preservation of our people while advancing the Cultural Bolshevist establishment to greater strengths. I also can’t help but notice that the dismantling of anti miscegenation laws and the dismantling of any legal prohibitions on sexual conduct and the consequences in the form of legalizing or even subsidizing abortion have also been accompanied by massive and prolonged efforts to normalize that which has promoted our demographic destruction. In short, all sexual libertine tendencies represent a unified front dedicated to our destruction and they should be addressed as such rather than being selectively ignored or condoned.

While the promotion of yet another socially and biologically destructive lifestyle is deemed by Johnson to be “an unimportant issue from the point of view of white demographics” the reality is what we are talking about is the normalization of yet another recreational and non-reproductive sexual behavior that is promoted by our enemies because it advances our demographic decline. Since homosexuality is being successfully marketed to our youth as a hip, trendy lifestyle morally equal, if not superior, to traditional mores it is sensible to view attempts of mainstreaming homosexuality as simply another demographic tool used to destroy us. Johnson wrote: “During the whole period that marriage and family life have been decaying, homosexuals have not been allowed to marry, and marriage has been defined as a union of a man and a woman. In other words, marriage and family life have declined with their heteronormativity entirely intact. Therefore, heterosexuals bear the primary blame for the decline of marriage and the family.”

What Johnson seems to be asking is that we ignore certain manifestations of degeneracy and biologic decline while attempting to enact reforms that are unviable politically because of the climate of decay fostered by the broader trend of degeneracy being promoted by the homosexual movement and other allied forces that seek our destruction. How exactly heterosexuals in general bear the primary blame for the decline of marriage and family life rather than viewing said decay as an expression of the destruction of our society resulting from the power and institutional adroitness of our enemies isn’t addressed. Instead, that we are asked to accept such a notion seems to be analogous to saying that the primary blame for the subjugation of our people rests with Occidentals rather than those that have dispossessed us. I would maintain that Pareto’s “circulation of elite” provides a better account for our dismal state of affairs and that the long march through the institutions provides a better perspective on the collapse of Occidental marriage and family life than does the assertion that heterosexuals are the guilty party—and the less than logical jump that we shouldn’t be concerned with the political power of the homosexual movement and what it means for the Occidental remnant.

That is not to say that Johnson isn’t overwhelmingly correct in his summation of what is wrong with the establishment or that his suggestions for reversing our demographic destruction are anything but sound. However, to suggest that opposition to an obviously socially destructive trend promoted by our enemies isn’t worth opposing yet advocating the pursuit of reforms (that simply can’t happen because of the advanced state of our societal decay that has been produced by the same forces that are promoting homosexuality) seems misguided.

Given the reality that the main-streaming of homosexuality has advanced the aims of Cultural Bolshevism and demographic decline among Occidentals, I can’t find much sympathy with Johnson’s notion that the advance of homosexuality among our youth should be greeted with moderate disappointment and support. Since such behavior is simply another manifestation of the death of tradition and our physical future, I find such lukewarm condemnations no different than expressing support and disappointment about miscegenation or any other form of selfish and destructive recreational sex. If heterosexuals are to be blamed for our current cultural miasma, such blame should be apportioned to the extent that such weak, pseudo-criticisms are accepted by the advocates of our people. Accepting or not being concerned with an aspect of that which destroys us while attempting to resist our destruction in a broader context is every bit as much of a dead-end in all senses as is the faux right we justly condemn.



After the above comment was approved in the webzine, Liaucius added a second comment:

Mr. Johnson, thank you for giving my comments the benefit of your thoughtful reply. My last two attempts to post retort haven’t worked so hopefully this one will make it. Here is my response:

As I am a Zyrian[1] and the situation here has little relation to that of America, I feel that some of the differences between us may be accounted for with a bit of explanation on my part. As an integralist I don’t see homosexualism as biologically sub-optimal [Johnson’s term] but instead as a biological and spiritual element within the Dissipationist movement. It would appear that you are speaking of mere homosexuality which is like autoandrophilia, biastophilia, coprophilia and paedophilia which have always been noxious aberrations within the occidental world but rarely have they been serious forces of Dissipationism. The homosexual movement is something rather different as it represents the logical development of Dissipationism and its elevation to a protected, fashionable, legally recognized and privileged social force with the goal of destroying any possible occidental restoration by redefining family away from the cornerstone of any civilization worthy of the name into vile inversions of those things.

The various manifestations of Dissipationism (such as egalitarianism, liberalism, anti-racism, class warfare, feminism and recreational heterosexualism) have incrementally instilled the current anti-culture and have given rise to the homosexual movement. The casual dismissal of the reordering of family to suit Dissipationism is a rejection of permanence and wholly at odds with occidental restoration and integralism.

Greg's pals

Homosexualism is atomistic individual liberalism taken to its nihilistic, yet logical conclusion in service of our own destruction. The homosexual movement is a particularly serious biologic threat as a result of its trendiness among our youth and its institutional strength.

It is said that family life is dead and that as a result the latest form of societal destruction—that is to say, homosexualism—should be ignored and the more common forms of sexual decrepitude should command our attention. This is a convenient, lazy prescription for selective inaction coupled with a wish that the broader forces of Dissipationism can be reversed, and reflects an unwillingness to understand and act in a way that represents surrender to the metapolitical realm of our enemies.

Yet even within the degenerate post-occidental world, relatively healthy families are still common and any potentially regenerative elements will overwhelmingly arise from them as they represent the only element of organicism left. The prescription that the homosexual movement’s campaign against marriage should be greeted with disappointment and blasé support is simply capitulation disguised as pragmatism. Not recognizing the homosexual movement within its broader context—as has often been seen within this discourse, while laying the blame for societal disintegration on heterosexuals—is fully analogous to blaming occidentals for our dispossession.

As to what I suppose is commonly termed “the right”—be it of the neo, paleo, transhumanist or white nationalist varieties—, they jointly represent, at best, a healthy if vague disposition based upon foundationalisms that have easily been co-opted to serve Dissipationism or an ineffectual and constantly retreating faux resistance. As I’ve detailed the specifics in metapolitical and operational terms elsewhere, I’ll leave those larger issues for another time.



Liaucius’ final comment about the Johnson affair was not meant to be published at Counter-Currents, only on this blog:

In the past I had heard plenty of claims that Greg Johnson was a homosexual but ignored them because of the great virtues found in much of his writings and because I believed that I shared a broadly similar ideological framework with him.

When I first read Johnson’s essay on homosexual marriage I wasn’t concerned since I presumed that he was engaging in an intellectual exercise that was sincere, if deeply problematic, which didn’t reflect a defense of homosexuality or an endorsement of homosexual marriage. What I did find worrying was that self-identified homosexuals defended the article along with several apparently healthily Occidental advocates who overlooked numerous, serious flaws with the rationales behind Johnson’s missive. These concerns had been partly alleviated by Johnson’s polite response to my initial retort although I was starting to realize that the ideological chasm between Johnson and myself was far wider than I had previously thought. Still, it seemed that he was dealing with the topic in good faith and I certainly wasn’t ready to view him as a sodomite or harboring a Weltanschauung at odds with the cause of Occidental restoration.

My second retort was met with the standard Dissipationist tactic of decrying me as a reactionary combined with a cursory bit about how I was a faux tough, ceding the metapolitical ground to our enemies and doomed to failure. My subsequent attempts at responding were met with censorship and the thread being closed before Johnson created a new essay praising undefined moderates for accepting the soundness of homosexual civil unions and decrying those that disagree as hateful. Seeing an alleged Occidental advocate parroting left-wing agitating was clearly a sign that something was radically amiss with Greg Johnson.

When D. McCulloch correctly pointed out that—:

Marriage is the working out of metaphysical truth. That truth (as traditionalists see it, broadly) is in the incompleteness of either the masculine or the feminine principle instantiated by itself. We marry and then work together in order to become whole, i.e., to become fully human, for want of a simpler term. It is an effort to restore, in a minor way, the primordial condition. Society sanctions that effort for the dignity and fulfillment of both sexes. At bottom, the reasons for marriage, as it were, are entirely metaphysical. All of those sodomite questions and challenges for which you think there are no good answers, are, if fact, easy to answer if you understand the principles involved: the principles that you are supposed to be defending. So, no. The agenda of the forces of dissolution, i.e., anti-tradition, including the radical politicized sodomites, should be opposed in its entirety with no quarter given.

—the extent of Johnson’s reply was to dismiss what was said as “made up rationales for justifying coupling” which demonstrates a shallow, mis-educated view regarding traditionalism and an open contempt for Occidental folkways and mores that in no respect differ from any generic proponent of our destruction. Interestingly, D. McCulloch was permitted an elegant reply [at Counter-Currents]. That Johnson lacked the ability or willingness to counter such an obvious truth wasn’t a surprise to me. More importantly, the exchange confirmed that Johnson’s thinking on this topic is fundamentally in opposition to Occidental renewal and that he mimics the rhetoric of our enemies and the reasoning of the American Supreme Court.

Donar van Holland capably demolished Johnson’s argument that “couplings” should be considered strictly in terms of the prima facie position that allows marriage to be divorced from reproduction. As expected, Johnson didn’t even acknowledge van Holland’s position but focuses upon legalistic sophistry and the notion that all biologically unproductive “couplings” are functionally equivalent because he says so.

In essence, one is concerned with Occidental humanity to the extent that one seeks to preserve and strengthen that which makes our folk unique. Promoting the legal and institutional recognition of “homosexual couplings” can’t serve such an aim even if family life has been utterly decimated as Johnson claims. Realistically speaking, Johnson is wrong as tens of millions of healthy families exist in the Occidental world; so a central element of his argument is fallacious.

He never really provided any support for his contention that the decline in family life is the fault of heterosexuals, yet even if one accepts that assertion he still provides no reason to believe that accepting the institutionalization of homosexuality can benefit our people. In fact, the alleged utility of such a policy is left unmentioned let alone supported.

As to what Johnson describes as “heteronormativity,” it is true that it can’t be undermined insofar as it’s natural in every meaningful sense of the term and will always appeal to most people. Regarding the homosexual movement in social/tribal and biologic terms (which is what those of us that care about the preservation of our people should be focusing upon), it’s detrimental for all the reasons detailed by myself and others. Johnson recognizes that his prescriptions for strengthening real marriage aren’t viable in the present clime yet he promotes the agenda of the homosexual movement which is detrimental to our people making one doubt his motivations and/or his intellectual foundations.

Is Johnson a homosexual? I don’t know and I don’t think it matters since regardless of how he lives he perceives that the very building blocks of any civilization worthy of the name (i.e., families) can be divorced from biology. He attempts to reconstruct marriage in legalistic-institutional terms which only make sense within the context of deracinated, social atoms that “couple” purely because it fulfills individual needs. That any “coupling” should be accepted socially and legally as equally valid as heterosexual marriage reflects a Dissipationist rather than an Occidental way of thinking that must be condemned.

In short, Johnson has demonstrated that he has fully embraced a key aspect of Dissipationism to the point of adopting rhetoric indistinguishable from any generic libertarian or leftist establishment proponent, meaning that he can’t be seen as an Occidental advocate.


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[1] People in the northeastern European part of Russia. The squared brackets in this article are interpolations of the editor.

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