The Antichrist § 16

Of course: when a people is destroyed, when it feels that its belief in the future, its hope for freedom, is irretrievably fading away […], then its God will necessarily change as well.

He will become modest and full of fear, he will cringe in corners and recommend ‘peace of soul’, forbearance, an end to hatred, and ‘love’ of friends and enemies.

He will constantly moralize, he will creep into the crevices of every private virtue, he will be a God for one and all, a private and cosmopolitan God…

He used to represent a people, the strength of a people, all the aggression and thirst for power in the soul of a people: now he is just the good God…

In the end, Gods have no other choice: either they are the will to power – in which case they will still be the Gods of a people – or they are powerless in the face of power – and then they will necessarily become good

Published in: on April 24, 2019 at 12:01 am  Comments Off on The Antichrist § 16  

The Antichrist § 15

In Christianity, morality and religion are both completely out of touch with reality. Completely imaginary causes (‘God’, ‘soul’, ‘spirit’, ‘free will’ – or even an ‘unfree’ one); completely imaginary effects (‘sin’, ‘redemption’, ‘grace’, ‘punishment’, ‘forgiveness of sins’). Contact between imaginary entities (‘God’, ‘spirits’, ‘souls’); an imaginary natural science (anthropocentric; total absence of any concept of natural cause); an imaginary psychology (complete failure to understand oneself, interpretations of pleasant or unpleasant general sensations – for instance, the states of nervus sympathicus – using the sign language of religious-moral idiosyncrasy, – ‘repentance’, ‘the pangs of conscience’, ‘temptation by the devil’, ‘the presence of God’); an imaginary teleology (‘the kingdom of God’, ‘the Last Judgment’, ‘eternal life’). – This entirely fictitious world can be distinguished from the world of dreams (to the detriment of the former) in that dreams reflect reality while Christianity falsifies, devalues, and negates reality. Once the concept of ‘nature’ had been invented as a counter to the idea of ‘God’, ‘natural’ had to mean ‘reprehensible’ – that whole fictitious world is rooted in a hatred of the natural (of reality!), it is the expression of a profound sense of unease concerning reality… But this explains everything. Who are the only people motivated to lie their way out of reality? People who suffer from it. But to suffer from reality means that you are a piece of reality that has gone wrong… The preponderance of feelings of displeasure over feelings of pleasure is the cause of that fictitious morality and religion: but a preponderance like this provides the formula for decadence…

Published in: on April 5, 2019 at 6:13 pm  Comments (6)  

Nordicism and National Socialism, 2

by Evropa Soberana


 
Ernst Kretschmann (1897-1941 on the Eastern Front) was a German soldier, painter, war illustrator, troop commander of the Sturmabteilung and Lieutenant of the Wehrmacht. He always signed his pictures with “EK” and provided a year. This one depicts a member of a tank-crew of war.

 
Friedrich Nietzsche (1844-1900) was a German philosopher who does not need introduction. He is mostly known for his affirmation of the ascending life with Thus Spake Zarathustra and his annihilation of the chandala morals in The Antichrist. Some of his phrases referring to the races are interesting, of which the least publicised are precisely those that allude to the Nordic type.

[The nobles] call themselves ‘the truthful’: led by the Greek aristocracy… In the Latin word malus the common man could be characterized as the dark-skinned and especially the dark-haired man (‘hic niger est’ – ‘this is black’), as the pre-Aryan occupant of Italian soil who could most easily be distinguished from the blond race which had become dominant, namely the Aryan conquering race, by its colour; at any rate, I have found exactly the same with Gaelic peoples, – fin (for example in Fin-gal), the word designating the aristocracy and finally the good, noble, pure, was originally a blond person in contrast to the dark-skinned, dark-haired native inhabitants. [Evropa Soberana compares this phenomenon with that of the English word fair, which meant ‘clear’, ‘ruddy’, ‘of luminous complexion’, and which ended up meaning ‘just’, ‘good’, ‘desirable’.]

By the way, the Celts were a completely blond race; it is wrong to connect those traces of an essentially dark-haired population, which can be seen on carefully prepared ethnological maps in Germany, with any Celtic descent and mixing of blood in such a connection, as Virchow does: it is more a case of the pre-Aryan population of Germany emerging at these points. (The same holds good for virtually the whole of Europe: to all intents and purposes the subject race has ended up by regaining the upper hand in skin colour, shortness of forehead and perhaps even in intellectual and social instincts: who can give any guarantee that modern democracy, the even more modern anarchism, and indeed that predilection for the ‘commune’, the most primitive form of social structure which is common to all Europe’s socialists, are not in essence a huge throw-back – and that the conquering master race, that of the Aryans, is not physiologically being defeated as well?…) I think I can interpret the Latin bonus as ‘the “warrior” ’: providing I am correct in tracing bonus back to an older duonus (compare bellum= duellum = duen-lum, which seems to me to contain that duonus). Therefore bonus as a man of war, of division (duo), as warrior: one can see what made up a man’s ‘goodness’ in ancient Rome.

Take our German ‘gut’: does it not mean ‘the godlike man’, the man ‘of godlike race’? And is it not identical with the popular (originally noble), name of the Goths? The grounds for this supposition will not be gone into here. –

On the Genealogy of Morality: A Polemic, 1887, First Essay, §5 (speaking about the aristocracy in Europe).

At the centre of all these noble races we cannot fail to see the beast of prey, the magnificent blond beast avidly prowling round for spoil and victory; this hidden centre needs release from time to time, the beast must out again, must return to the wild: – Roman, Arabian, Germanic, Japanese nobility, Homeric heroes, Scandinavian Vikings – in this requirement they are all alike.

It was the noble races which left the concept of ‘barbarian’ in their traces wherever they went; even their highest culture betrays the fact that they were conscious of this and indeed proud of it (for example, when Pericles, in that famous funeral oration, tells his Athenians: ‘Our daring has forced a path to every land and sea, erecting timeless memorials to itself everywhere for good and ill’).

This ‘daring’ of the noble races, mad, absurd and sudden in the way it manifests itself, the unpredictability and even the improbability of their undertakings – Pericles singles out the ράΰυμία [carelessness] of the Athenians for praise – their unconcern and scorn for safety, body, life, comfort, their shocking cheerfulness and depth of delight in all destruction, in all the debauches of victory and cruelty – all this, for those who suffered under it, was summed up in the image of the ‘barbarian’, the ‘evil enemy’, perhaps the ‘Goth’ or the ‘Vandal’.

The deep and icy mistrust that the German arouses as soon as he comes to power, which we see again even today – is still the aftermath of that inextinguishable horror with which Europe viewed the raging of the blond Germanic beast for centuries (although between the old Germanic peoples and us Germans there is scarcely an idea in common, let alone a blood relationship)… Assuming that what is at any rate believed as ‘truth’ were indeed true, that it is the meaning of all culture to breed a tame and civilized animal, a household pet, out of the beast of prey ‘man’, then one would undoubtedly have to view all instinctive reaction and instinctive ressentiment, by means of which the noble races and their ideals were finally wrecked and overpowered, as the actual instruments of culture; which, however, is not to say that the bearers of these instincts were themselves representatives of the culture. Instead, the opposite would be not only probable – no! it is visible today! These bearers of oppressive, vindictive instincts, the descendants of all European and non-European slavery, in particular of all pre-Aryan population – represent the decline of mankind!

These ‘instruments of culture’ are a disgrace to man, more a grounds for suspicion of, or an argument against, ‘culture’ in general! We may be quite justified in retaining our fear of the blond beast at the centre of every noble race and remain on our guard: but who would not, a hundred times over, prefer to fear if he can admire at the same time, rather than not fear, but thereby permanently retain the disgusting spectacle of the failed, the stunted, the wasted away and the poisoned? And is that not our fate? What constitutes our aversion to ‘man’ today? – for we suffer from man, no doubt about that. – Not fear; rather, the fact that we have nothing to fear from man; that ‘man’ is first and foremost a teeming mass of worms; that the ‘tame man’, who is incurably mediocre and unedifying, has already learnt to view himself as the aim and pinnacle, the meaning of history, the ‘higher man’; – yes, the fact that he has a certain right to feel like that in so far as he feels distanced from the superabundance of failed, sickly, tired and exhausted people of whom today’s Europe is beginning to reek, and in so far as he is at least relatively successful, at least still capable of living, at least saying ‘yes’ to life…

On the Genealogy of Morality: A Polemic, 1887, First Essay, §11.

I used the word ‘state’: it is obvious who is meant by this – some pack of blond beasts of prey, a conqueror and master race, which, organized on a war footing, and with the power to organize, unscrupulously lays its dreadful paws on a populace which, though it might be vastly greater in number, is still shapeless and shifting.

On the Genealogy of Morality: A Polemic, 1887, Second Essay, §17.

In the early Middle Ages, when the church was basically a zoo, the choicest specimens of the ‘blond beast’ were hunted down everywhere, – people like the Teuton nobles were subjected to ‘improvement’. But what did an ‘improved’ Teuton look like after being seduced into a cloister? He looked like a caricature of a human being, like a miscarriage: he had turned into a ‘sinner’, he was stuck in a cage, locked up inside all sorts of horrible ideas… There he lay, sick, miserable, full of malice against himself, hating the drive for life, suspicious of everything that was still strong and happy. In short, a ‘Christian’…

Twilight of the Idols, or, How to Philosophize with a Hammer, 1889, ‘Improving Humanity’ § 2.

The Antichrist § 14

We have changed our minds. We have become more modest in every way. We have stopped deriving humanity from ‘spirit’, from ‘divinity’, we have stuck human beings back among the animals. We see them as the strongest animals because they are the most cunning: one consequence of this is their spirituality. On the other hand, we are also opposed to a certain vanity that re-emerges here too, acting as if human beings were the great hidden goal of animal evolution. Humans are in no way the crown of creation, all beings occupy the same level of perfection…

Cassandra Nietzsche on the JQ?

I am rewriting this post because yesterday, while listening to this audio in the night, I did not pay due attention to Nietzsche’s words. While his first paragraph of § 205 of Daybreak (1881) is brilliant—:

THE PEOPLE OF ISRAEL.—One of the spectacles which the next century will invite us to witness is the decision regarding the fate of the European Jews. It is quite obvious now that they have cast their die and crossed their Rubicon: the only thing that remains for them is either to become masters of Europe or to lose Europe, as they once centuries ago lost Egypt, where they were confronted with similar alternatives.

—the rest (see my first comment below) is a little confusing.

This is typical of Nietzsche: who could write superb passages about the JQ in On the Genealogy of Morality (1887)  § 8 and in The Anti-Christ: A Curse on Christianity (1888) §24, §58 – §62.

But then, as he was driving his mind into insanity, Nietzsche relapsed into philo-Semitism, especially after his breakdown of January of 1889.

The Antichrist § 13

 
Let us not underestimate the fact that we ourselves, we free spirits, already constitute a ‘revaluation of all values’, a living declaration of war on and victory over all old concepts of ‘true’ and ‘untrue’.

Published in: on December 5, 2018 at 12:01 am  Comments Off on The Antichrist § 13  

The Antichrist § 12

If you stop and think that among almost all peoples the philosopher is just a further development of the priestly type, then this legacy of the priests, the art of falling for your own forgeries, will not seem particularly surprising.

Published in: on October 16, 2018 at 12:01 am  Comments (1)  

The Antichrist § 11

One more word against Kant as a moralist. ‘Virtue’, ‘duty’, ‘goodness in itself’, goodness that has been stamped with the character of the impersonal and the universally valid—these are all chimeras, and expression of decay, of the final exhaustion of life, of the Königsberg Chineseanity.

A people is destroyed when it confuses its own duty with the concept of duty in general…

Kant became an idiot. — And such a man was the contemporary of Goethe! This disaster of a spider passed for the German philosopher — and still does!

On progressive Christianity

The hatnote of my articles on the chronologically ordered New Testament links to a book by the late Marcus Borg, a representative of the liberal movement called ‘progressive Christianity’. Like other progressive Christians, Borg was a stepping-stone between old-time Christianity and what we are calling ‘secular Christianity’ or ‘neo-Christianism’. In other words, the theology of Borg and other progressives is at the midst of the traditional Christian and the secular humanist who actively destroys the white race.

Yesterday I watched this Borg conference, originally recorded in the year 2000:

In this talk, Borg presents to liberal Christians a classic book that we have been discussing, The Quest of the Historical Jesus by Albert Schweitzer, published in Germany more than a century ago.

Schweitzer was the clinical case of how, once the educated Christian starts doubting the historicity of the Gospels, the doubter contracts an ethnosuicidal mental disease: out-group altruism. In extreme cases, such as Schweitzer’s, the semi-apostate literally ends up giving his life for the well-being of blacks, believing that the noblest cause is thus pursued (see my 2013 article ‘Schweitzer’s niglets’).

Schweitzer was a German. The ethnically Aryan Borg, raised in a Lutheran family, followed that same path although without Schweitzer’ eccentricity of leaving the West in search of the poor peoples of Christ in Africa. I find fascinating how, once the exegete of the New Testament questions the historicity of some Gospel stories, he suffers a call to sublimate his previous theology into secular altruism, which includes feeling compelled to help, with all his might, the Other.

When visitors of this site see me using, in the hatnote of my New Testament articles, a link to Borg’s book it should not be believed that I endorse his theology. I can use his chronology about when the New Testament books were written. But unlike him and the nutty Schweitzer, I believe that we need an axiological apostasy, like the one preached by Nietzsche, whom I quote at the end of ‘Schweitzer’s niglets’.

Ultimately, Schweitzer, Borg and other representatives of progressive Christianity are more dangerous than the fundamentalists. Axiologically, they are closer to the ethnosuicidal ethos of secular humanists than, say, our parents and grandparents (I speak as a boomer). Their writings may be useful to see that, from the historical point of view, the Gospels cannot be trusted. But from the survivalist viewpoint they are, to put it bluntly, race traitors. Even the Wikipedia article has them as champions of ‘social justice’.

Very interesting, in the video embedded above, to see how Borg sublimates Christian ethics even after recognising that the historical Jesus was wrong to believe that the eschaton would happen within his lifespan (‘Truly I tell you, some who are standing here will not taste death until they see the son of man coming in his kingdom’). Yes: the eschaton failed to occur in Jesus’ time, but nowadays the progressive Christians try to make it possible through Orwellian social justice!

Christian love is murdering the white race.

As in a novel by Agatha Christie, I am increasingly seeing that Christianity is the real culprit of white decline (something like an HIV virus), and Jewish subversion is simply a secondary infection (like pneumonia).

I will continue to comment on the twenty-five remaining books of the New Testament. It is necessary to provide a Nietzschean view on those texts that leaves behind the Anno Domini of Borg et al and inaugurates the Anno Hitleris, even in biblical studies.

The Antichrist § 10

Germans understand me immediately when I say that philosophy has been corrupted by theologian blood…

What German philosophy really is—an underhanded theology…

Why were Germans so convinced that Kant marked a change for the better? The theologian instinct of the German scholar had guessed just what was possible again: a hidden path to the old ideal lay open…

Kant’s success is just a theologian success: Kant, like Luther, like Leibniz, was one more drag on an already precarious German sense of integrity —

Published in: on August 27, 2018 at 9:13 pm  Comments (5)