Apocalypse for whites • I

by Evropa Soberana

 

 
Below, abridged translation from the first chapter of Roma contra Judea, Judea contra Roma, authored by the Spanish blogger Evropa Soberana:
 

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‘The Jews have long been in rebellion not only against Rome, but against all humanity’.

—Euphrates the Stoic

‘The Jews belong to a dark and repulsive force. I know how numerous this clique is, how they remain united and what power they exert through their unions. They are a nation of liars and deceivers’.

— Cicero

I

Foreword

The purpose of this book is to give an idea of what happened to the Ancient World, of how Europe fell into the Middle Ages and, especially, to what extent what happened in Rome 1,600 years ago is exactly what is happening in our days throughout the West, but magnified a thousand times by globalization, technology and, above all, the deputation of psycho-sociological and propagandistic knowledge by the System.

What is dealt with in this book is the story of a tragedy, of an apocalypse. It is the end not only of the Roman Empire and all its achievements, but also of the survival of the Egyptian, Persian and Greek teachings in Europe in a bloodthirsty process: premonition of the future destruction of Celtic, Germanic, Baltic and Slavic heritages, always accompanied by their respective genocides.

This process had a markedly ethnic character: it was the rebellion of Christianized slaves (from Asia Minor and North Africa) against Indo-European paganism, which represented the ancestral customs and traditions of the Roman and Hellenic aristocracies—decadent, minoritarian and softened in comparison with an overwhelmingly numerous, brutalized people who cordially detested the distant pride of their lords.

In the third chapter, ‘Christianity and the fall of the Roman Empire’, we will see processes that marked the first development of Christianity: that strange synthesis between Jewish and Greco-decadent mentality that, from the East, devoured the classical world to the bone, undermining Roman institutions and the Roman mentality to the point of propitiating its total collapse.

However, we will begin by focusing on the Eastern Roman provinces, especially Judea, which was snatched by Rome to the heirs of Alexander the Great. How were the relations between Greeks and Jews? What role did the Romans play in Asia Minor and in the management of the Jewish problem? What are the true roots of Israel and the current instability in the Near East?

It will be worthwhile to expand on the subject to familiarise oneself with the foundations of what is today the greatest geopolitical conflict on the planet: the State of Israel. We will also see the impossibility, in the long term, of the coexistence between two radically different cultures—in this case, the Greco-Roman and the Jewish.

For now, the Romans will meet a people who take the tradition with the same seriousness as them, but replacing that Olympic, artistic, athletic and aristocratic touch with a spark of fanaticism and dogmatism, and changing the Roman patriotism for a kind of pact sealed behind the backs of the rest of humanity. A people, above all, with a fiercely rooted sense of identity—in fact, much more than any other people—and who also considered themselves to be no less than the ‘chosen people’…
 

Index

First part

Geopolitical, anthropological and ethnic context
Rome
Judea
Roman anti-Semitism: a spiritual conflict
The Hellenistic legacy
Greek anti-Semitism
The conquest of Pompey
Herod the Great
About Jesus Christ and the birth of Christianity
Caligula
Claudius and Nero

Second part

First Jewish-Roman War: the Great Jewish Revolt of 66-73 CE
Ethnic disturbances in Egypt
Siege and fall of Jerusalem: the destruction of the Second Temple
Fall of Masada
Consequences of the Great Jewish Revolt
Second Jewish-Roman War: the revolt of Kitos of 115-117 CE
Third Jewish-Roman War: the revolt of Bar Kokhba of 132-135 CE
Consequences of the Palestine revolt
Some conclusions
Nietzsche on the conflict Rome vs. Judea

Third part

Let’s have a look at the situation
‘The Jewish sect’ appears
The Nero case as an example of historical distortion
Destruction of Jerusalem: Christianity takes hold outside Judea
Christians stops being persecuted
At the top of the pyramid there are only slaves: Anti-pagan genocide
The Emperor Julian as the last Roman breath
The Anti-pagan genocide continues with more virulence
The martyrdom of Hypatia as an example of Christian terrorism
In conclusion
Nietzsche on Christianity
Nietzschean version of the Sermon on the Mountain

Kriminalgeschichte, 7

Below, translated excerpts from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 
Bar Kokhba and the “Last War of God” (131-136)

To this new uprising, in 115 C.E. different uprisings were added among the Jews of the diaspora, which were very numerous in the Mediterranean area according to Philo. Only in Alexandria there was more than a million. They were still not disillusioned with the Messianic dream. During the war of Trajan against the Parthians (114-117 C.E.), the rumour of a disastrous defeat of the empire ran, and there was also a great earthquake that destroyed Antioch and other cities of Asia Minor. In the face of these disasters, the Zealots believed their time had come.

In the province of Crete and Cyrene, where 200,000 non-Jews were reported to have died, the “king” and “Messiah” Lukuas destroyed the capital, Cyrenaica. In Cyprus, the insurgents devastated Salamis and, according to the chronicles, killed 240,000 non-Jews, an obviously exaggerated figure. From then on, however, the Jews were barred from access to the island and even the castaways, if they were Israelites, were executed. In Egypt, where the Romans liquidated all the Jews of Alexandria in reprisals, the fighting lasted for years. In all places, the Jewish diaspora was severely punished.

In the same Palestine, the successor of Trajan, Emperor Hadrian (reign 117-138 C.E.), a great devotee of the gods, built a new city on the ruins of Jerusalem, Aelia Capitolina, and on the site of the Temple built an altar to Jupiter And a temple of Venus.

And here it is that in the year 131, Simon ben Kosevah (Bar Kokhba) begins a war of guerrillas so generalized and so deadly, that forces the very emperor to take command of the Roman troops. Bar Kokhba (in Aramaic means “son of the star,” so named after the success of his uprising; in the Talmud, the loser received the name Ben Koseva, “son of lies”) takes power in Jerusalem. His principal counsellor is Rabbi Aqiba, who greets him with a classic messianic appointment calling him “star of Jacob,” the saviour of Israel. He is also supported by the high priest Eleazar, later killed by Bar Kokhba himself because he advised surrender.

There were two years of high morale in Jerusalem, resuming worship in the Temple and proclaiming a new era of freedom until the Emperor Hadrian sent four legions under the command of his best general, Julius Severus, with large numbers of auxiliary troops and a large fleet.

The Romans start regaining ground little by little.

According to Dion Casio, whose exaggerations are notorious, 580,000 Jewish fighters were killed and 50 fortresses destroyed, 985 villages destroyed, and tens of thousands of prisoners sent to captivity. Mommsen believes that these figures “are not unlikely,” since the fighting was fierce and surely led to the extermination of the entire male population.

Women and children flooded the slave markets, leading to lower slave prices. The last population to fall was Beth-Ter (the present Battir), west of Jerusalem, where Bar Kokhba himself died in circumstances not well explained.

The site of the Temple and its surroundings were ploughed with oxen. As for the Zealots, the Romans utterly exterminated them, for at last they understood that the religious fanaticism of the Jews was the true cause of the revolt. “For the next fifty years we did not see the flight of a bird in Palestine,” says the Talmud.

The Israelites were forbidden under penalty of death to enter Jerusalem, and the garrison doubled. Until the fourth century the Jews could not return there to weep once a year, on the 9th day of the Aw month, the loss of the “holy city.” And until the twentieth century, or more precisely until May 14, 1948, they failed to found a Jewish state, Eretz Yisrael.

Turner Diaries climax

“And such a Dies Irae may be closer than we dream…”

Arthur C. Clarke

Editor’s hatnote of June 15, 2016: I posted this entry in the first day of 2014. Today I’m “sticking” it at the top because what William Pierce wrote in 1978 reflects perfectly the POV of this site, especially the paragraphs preceding his words: “The fact is that we are all responsible, as individuals, for the morals and the behavior of our race as a whole.”
 
nuke_1
 
I drove to the one place I was reasonably sure was still manned by Organization personnel: the old gift shop in Georgetown. It was just outside the new Pentagon security perimeter. I arrived there as dusk was falling and pulled the pickup truck around to the rear service entrance.

I had just climbed out of the truck and stepped into the shadows at the rear of the building when the world around me suddenly lit up as bright as noon for a moment. First there was an intensely bright flash of light, then a weaker glow which cast moving shadows and changed from white to yellow to red in the course of a few seconds.

I ran to the alley, so that I could have a more nearly unobstructed view of the sky. What I saw chilled my blood and caused the hairs on the back of my neck to rise. An enormous, bulbous, glowing thing, a splotchy ruby-red in color for the most part but shot through with dark streaks and also dappled with a shifting pattern of brighter orange and yellow areas, was rising into the northern sky and casting its ominous, blood-red light over the land below. It was truly a vision from hell.

As I watched, the gigantic fireball continued to expand and rise, and a dark column, like the stem of an immense toadstool, became visible beneath it. Bright, electric-blue tongues of fire could be seen flickering and dancing over the surface of the column. They were huge lightning bolts, but at their distance no thunder could be heard from them. When the noise finally came, it was a dull, muffled sound, yet still overwhelming: the sort of sound one might expect to hear if an inconceivably powerful earthquake rocked a huge city and caused a thousand 100-story skyscrapers to crumble into ruins simultaneously.

I realized that I was witnessing the annihilation of the city of Baltimore, 35 miles away, but I could not understand the enormous magnitude of the blast. Could one of our 60-kiloton bombs have done that? It seemed more like what one would expect from a megaton bomb.

The government news reports that night and the next day claimed that the warhead which destroyed Baltimore, killing more than a million people, as well as the blasts which destroyed some two-dozen other major American cities the same day, had been set off by us. They also claimed that the government had counterattacked and destroyed the “nest of racist vipers” in California. As it turned out, both claims were false, but it was two days before I learned the full story of what had actually happened.

Meanwhile, it was with a feeling of deepest despair that I and half-a-dozen others who were gathered around the television set in the darkened basement of the gift shop late that night heard a newscaster gloatingly announce the destruction of our liberated zone in California. He was a Jew, and he really let his emotions carry him away; I have never before heard or seen anything like it.

After a solemn rundown of most of the cities which had been hit that day, with preliminary estimates of the death tolls (sample: “and in Detroit, which the racist fiends struck with two of their missiles, they murdered over 1.4 million innocent American men, women, and children of all races…”), he came to New York. At that point tears actually appeared in his eyes and his voice broke.

nuke_2Between sobs he gasped out the news that 18 separate nuclear blasts had leveled Manhattan and the surrounding boroughs and suburbs out to a radius of approximately 20 miles, with an estimated 14 million killed outright and perhaps another five million expected to die of burns or radiation sickness within the next few days. Then he lapsed into Hebrew and began a strange, wailing chant, as tears streamed down his cheeks and his clenched fists pounded his breast.

After a few seconds of this he recovered, and his demeanor changed completely. Anguish was replaced first by a burning hatred for those who had destroyed his beloved, Jewish New York City, then by an expression of grim satisfaction which gradually turned into an exultant gloating: “But we have taken our vengeance against our enemies, and they are no more. Time and again, throughout history, the nations have risen up against us and tried to expel us or kill us, lot we have always triumphed in the end. No one can resist us. All those who have tried—Egypt, Persia, Rome, Spain, Russia, Germany—have themselves been destroyed, and we have always emerged triumphant from the ruins. We have always survived and prospered. And now we have utterly crushed the latest of those who have raised their hands against us. Just as Moshe smote the Egyptian, so have we smitten the Organization.”

His tongue flickered wetly over his lips and his dark eyes gleamed balefully as he described the hail of nuclear annihilation which he said had been unleashed on California that very afternoon: “Their precious racial superiority did not help them a bit when we fired hundreds of nuclear missiles into the racist stronghold,” the newscaster gloated. “The White vermin died like flies. We can only hope they realized in their last moments that many of the loyal soldiers who pressed the firing buttons for the missiles which killed them were Black or Chicano or Jewish. Yes, the Whites and their criminal racial pride have been wiped out in California, but now we must kill the racists everywhere else, so that racial harmony and brotherhood can be restored to America. We must kill them! Kill them! Kill! Kill!…”

Then he lapsed into Hebrew again, and his voice became louder and harsher. He stood up and leaned into the camera, an incarnation of pure hatred, as he shrieked and gibbeted in his alien tongue, gobs of saliva flying from his mouth and dribbling down his chin.

This extraordinary performance must have been embarrassing to some of his less emotional brethren, because he was suddenly cut off in mid-shriek and replaced by a Gentile, who continued to give out revised casualty estimates into the early hours of the morning.

Gradually, during the next 48 hours, we learned the true story of that dreadful Thursday, both from later and more nearly accurate government newscasts and from our own sources. The first and most important news we received came early Friday morning, in a coded message from Revolutionary Command to all the Organization’s units around the country: California had not been destroyed! Vandenberg had been annihilated, and two large missiles had struck the city of Los Angeles, causing widespread death and destruction, but at least 90 per cent of the people in the liberated zone had survived, partly because they had been given a few minutes advance warning and had been able to take shelter.

Unfortunately for the people in other parts of the country, there was no advance warning, and the total death toll—including those who have died of burns, other wounds, and radiation in the last 10 days-is approximately 60 million. The missiles which caused these deaths, however, were not ours—except in the case of New York City, which received a barrage first from Vandenberg and then from the Soviet Union.

Baltimore, Detroit, and the other American cities which were hit—even Los Angeles—were all the victims of Soviet missiles. Vandenberg AFB was the only domestic target hit by the U.S. government.

The cataclysmic chain of events began with an extraordinarily painful decision by Revolutionary Command. Reports being received by RC in the first week of this month indicated a gradual but steady shift of the balance of power from the military faction in the government, which wanted to avoid a nuclear showdown with us, to the Jewish faction, which demanded the immediate annihilation of California. The Jews feared that otherwise the existing stalemate between the liberated zone and the rest of the country might become permanent, which would mean an almost certain victory for us eventually.

To prevent this they went to work behind the scenes in their customary manner, arguing, threatening, bribing, bringing pressure to bear on one of their opponents at a time. They had already succeeded in arranging the replacement of several top generals by their own creatures, and RC saw the last chance disappearing of avoiding a full-scale exchange of nuclear missiles with government forces.

NUKED-US-CITYSo we decided to preempt. We struck first, but not at the government’s forces. We fired all our missiles from Vandenberg (except for half-a-dozen targeted on New York) at two targets: Israel and the Soviet Union. As soon as our missiles had been launched, RC announced the news to the Pentagon via a direct telephone link. The Pentagon, of course, had immediate confirmation from its own radar screens, and it had no choice but to follow up our salvo with an immediate and full-scale nuclear attack of its own against the Soviet Union, in an attempt to knock out as much of the Soviet retaliatory potential as possible.

The Soviet response was horrendous, but spotty. They fired everything they had left at us, but it simply wasn’t enough. Several of the largest American cities, including Washington and Chicago, were spared.

What the Organization accomplished by precipitating this fateful chain of events is fourfold: First, by hitting New York and Israel, we have completely knocked out two of world Jewry’s principal nerve centers, and it should take them a while to establish a new chain of command and get their act back together.

Second, by forcing them to take a decisive action, we pushed the balance of power in the U.S. government solidly back toward the military leaders. For all practical purposes, the country is now under a military government.

Third, by provoking a Soviet counterattack, we did far more to disrupt the System in this country and break up the orderly pattern of life of the masses than we could have done by using our own weapons against domestic targets—and we still have most of our 60-kiloton warheads left! That will be of enormous advantage to us in the days ahead.

Fourth, we have eliminated a major specter which had been hanging over our plans before: the specter of Soviet intervention after we and the System had fought it out with each other.

We took an enormous chance, of course: first, that California would be devastated in the Soviet counterattack—and second, that the U.S. military would lose its cool and use its nuclear weaponry on California even though, except for Vandenberg, there was no nuclear threat there to be knocked out. In both cases the fortunes of war have been at least moderately kind to us—although the threat from the U.S. military is by no means over.

Alley_library_sideWhat we lost, however, is substantial: about an eighth of the Organization’s members, and nearly a fifth of the White population of the country—not to mention an unknown number of millions of racial kinsmen in the Soviet Union. Fortunately, the heaviest death toll in this country has been in the largest cities, which are substantially non-White.

All in all, the strategic situation of the Organization relative to the System is enormously improved, and that is what really counts. We are willing to take as many casualties as necessary—just so the System takes proportionately more. All that matters, in the long run, is that when the smoke has finally cleared the last battalion in the field is ours. […]
 

October 28

Just back from more than a month in Baltimore—what’s left of it. I and four others from here hauled a batch of portable radioactivity-metering equipment up to Silver Spring, where we linked up with a Maryland unit and continued north to the vicinity of Baltimore. Since the main roads were totally impassable, we had to walk across country more than halfway, commandeering a truck for only the last dozen miles.

Although more than two weeks had passed since the bombing, the state of affairs around Baltimore was almost indescribably chaotic when we arrived. We didn’t even try to go into the burned out core of the city, but even in the suburbs and countryside 10 miles west of ground zero, half the buildings had burned. Even the secondary roads in and around the suburbs were littered with the burned hulks of vehicles, and nearly everyone we encountered was on foot.

Groups of scavengers were everywhere, poking through ruined stores, foraging in the fields with backpacks, carrying bundles of looted or salvaged goods—mostly food, but also clothing, building materials, and everything else imaginable—to and fro like an army of ants.

And the corpses! They were another good reason for staying away from the roads as much as possible. Even in the areas where relatively few people were killed by the initial blast or by subsequent radiation sickness, the corpses were strewn along the roads by the thousands. They were nearly all refugees from the blast area.

Close to the city one saw the bodies of those who had been badly burned by the fireball; most of them had not been able to walk more than a mile or so before they collapsed. Further out were those who had been less seriously burned. And far out into the countryside were the corpses of those who had succumbed to radiation days or weeks later. All had been left to rot where they fell, except in those few areas where the military had restored a semblance of order.

MoscowDevistationWe had at that time only about 40 Organization members among the survivors in the Baltimore area. They had been engaged in sabotage, sniping, and other guerrilla efforts against the police and military personnel there during the first week after the blast. Then they gradually discovered that the rules of the game had changed.

They found out that it was no longer necessary to operate as furtively as they had before. The System’s troops returned their fire when attacked, but did not pursue them. Outside a few areas, the police no longer attempted to undertake systematic searches of persons and vehicles, and there were no house raids. The attitude almost seemed to be, “Don’t bother us, and we won’t bother you.”

The civilian survivors also tended to take a much more nearly neutral attitude than before. There was fear of the Organization, but very little overt expression of hostility. The people did not know whether we were the ones who had fired the missile which destroyed their city, as the System broadcasts claimed, but they seemed about as disposed to blame the System for letting it happen as us for doing it.

The holocaust through which the people up there had passed had clearly convinced them quite thoroughly of one thing: the System could no longer guarantee their security. They no longer had even a trace of confidence in the old order; they merely wanted to survive now, and they would turn to anyone who could help them stay alive a while longer.

Sensing this changed attitude, our members had begun recruiting and organizing among the survivors around Baltimore in semi-public fashion and meeting with sufficient success that Revolutionary Command authorized the attempt to establish a small liberated zone west of the city.

The 11 of us who had come up from the Washington suburbs to help pitched in with enthusiasm, and within a few days we had established a reasonably defensible perimeter enclosing about 2,000 houses and other buildings with a total of nearly 12,000 occupants. My principal function was to carry out a radiological survey of the soil, the buildings, the local vegetation, and the water sources in the area, so that we could be sure of freedom from dangerous levels of nuclear radiation resulting from fallout.

We organized about 300 of the locals into a fairly effective militia and provided them with arms. It would be risky at this stage to try to arm a bigger militia than that, because we haven’t had an opportunity to ideologically condition the local population to the extent we’d like, and they still require close observation and tight supervision. But we picked the best prospects among the able-bodied males in the enclave, and we do have quite a bit of experience in picking people. I’ll not be surprised if half our new militiamen eventually graduate to membership in the Organization, and some will probably even be admitted to the Order.

Yes, I think that, by and large, we can count on our new recruits. There’s still a great deal of basically sound human material left in this country, despite the widespread moral corruption. After all, that corruption has been produced largely by the instilling of an alien ideology and an alien set of values in a people disoriented by an unnatural and spiritually unhealthy life-style. The hell they’re going through now is at least knocking some of the foolishness out of them and leaving them quite a bit more receptive to a correct world view than they were before.

days-afterOur first task was to weed out and eliminate the alien elements and the race criminals from the new enclave. It’s astounding how many dark, kinky-haired Middle Easterners have invaded this country in the last decade. I believe they have taken over every restaurant and hot dog stand in Maryland. We must have shot at least a dozen Iranians, just in our little suburban enclave, and twice that many escaped when they realized what was happening.

Then we formed the people into labor brigades to carry out a number of necessary functions, one of which was the sanitary disposal of the hundreds of corpses of refugees. The majority of these poor creatures were White, and I overheard one of our members refer to what happened to them as “a slaughter of the innocents.”

I am not sure that is a correct description of the recent holocaust. I am sorry, of course, for the millions of White people, both here and in Russia, who died—and who have yet to die before we have finished—in this war to rid ourselves of the Jewish yoke. But innocents? I think not. Certainly, that term should not be applied to the majority of the adults.

After all, is not man essentially responsible for his condition—at least, in a collective sense? If the White nations of the world had not allowed themselves to become subject to the Jew, to Jewish ideas, to the Jewish spirit, this war would not be necessary. We can hardly consider ourselves blameless. We can hardly say we had no choice, no chance to avoid the Jew’s snare. We can hardly say we were not warned.

Men of wisdom, integrity, and courage have warned us over and over again of the consequences of our folly. And even after we were well down the Jewish primrose path, we had chance after chance to save ourselves—most recently 52 years ago, when the Germans and the Jews were locked in struggle for the mastery of central and eastern Europe.

We ended up on the Jewish side in that struggle, primarily because we had chosen corrupt men as our leaders. And we had chosen corrupt leaders because we valued the wrong things in life. We had chosen leaders who promised us something for nothing; who pandered to our weaknesses and vices; who had nice stage personalities and pleasant smiles, but who were without character or scruple. We ignored the really important issues in our national life and gave free rein to a criminal System to conduct the affairs of our nation as it saw fit, so long as it kept us moderately well-supplied with bread and circuses.

And are not folly, willful ignorance, laziness, greed, irresponsibility, and moral timidity as blameworthy as the most deliberate malice? Are not all our sins of omission to be counted against us as heavily as the Jew’s sins of commission against him? In the Creator’s account book, that is the way things are reckoned. Nature does not accept “good” excuses in lieu of performance. No race which neglects to insure its own survival, when the means for that survival are at hand, can be judged “innocent,” nor can the penalty exacted against it be considered unjust, no matter how severe.

Immediately after our success in California this summer, in my dealings with the civilian population there I had it thoroughly impressed on me why the American people do not deserve to be considered “innocents.” Their reaction to the civil strife there was based almost solely on the way it affected their own private circumstances. For the first day or two—before it dawned on most people that we might actually win—the White civilians, even racially conscious ones, were generally hostile; we were messing up their life-style and making their customary pursuit of pleasure terribly inconvenient.

Then, after they learned to fear us, they were all too eager to please us. But they weren’t really interested in the rights and wrongs of the struggle; they couldn’t be bothered with soul-searching and long-range considerations. Their attitude was: “Just tell us what we’re supposed to believe, and we’ll believe it.” They just wanted to be safe and comfortable again as soon as possible. And they weren’t being cynical; they weren’t jaded sophisticates, but ordinary people.

The fact is that the ordinary people are not really much less culpable than the not-so-ordinary people, than the pillars of the System. Take the political police, as an example. Most of them—the White ones—are not especially evil men. They serve evil masters, but they rationalize what they do; they justify it to themselves, some in patriotic terms (“protecting our free and democratic way of life”) and some in religious or ideological terms (“upholding Christian ideals of equality and justice”).

One can call them hypocrites—one can point out that they deliberately avoid thinking about anything which might call into question the validity of the shallow catch-phrases with which they justify themselves—but is not everyone who has tolerated the System also a hypocrite, whether he actively supported it or not? Is not everyone who mindlessly parrots the same catch-phrases, refusing to examine their implications and contradictions, whether he uses them as justifications for his deeds or not, also to be blamed?

I cannot think of any segment of White society, from the Maryland red-necks and their families whose radioactive bodies we bulldozed into a huge pit a few days ago to the university professors we strung up in Los Angeles last July, which can truly claim that it did not deserve what happened to it. It was not so many months ago that nearly all those who are wandering homeless and bemoaning their fate today were talking from the other side of their mouths.

Not a few of our people have been badly roughed up in the past—and two that I know of were killed—when they fell into the hands of red-necks: “good ol’ boys” who, although not liberals or shabbos goyim in any way, had no use for “radicals” who wanted to “overthrow the gummint.” In their case it was sheer ignorance.

But ignorance of that sort is no more excusable than the bleating, sheep-like liberalism of the pseudo-intellectuals who have smugly promoted Jewish ideology for so many years; or than the selfishness and cowardice of the great American middle class who went along for the ride, complaining only when their pocketbooks suffered.

No, talk of “innocents” has no meaning. We must look at our situation collectively, in a race-wide sense. We must understand that our race is like a cancer patient undergoing drastic surgery in order to save his life. There is no sense in asking whether the tissue being cut out now is “innocent” or not. That is no more reasonable than trying to distinguish the “good” Jews from the bad ones—or, as some of our thicker-skulled “good ol’ boys” still insist on trying, separating the “good niggers” from the rest of their race.

metro-lastLightThe fact is that we are all responsible, as individuals, for the morals and the behavior of our race as a whole. There is no evading that responsibility, in the long run, any more for the members of our own race than for those of other races, and each of us individually must be prepared to be called to account for that responsibility at any time. In these days many are being called.

But the enemy is also paying a price. He’s still got a grip on things here, more or less, but he’s just about finished outside North America. Although the government is blocking most of the foreign news from the networks here, we have been receiving clandestine reports from our overseas units and also monitoring the European news broadcasts.

Within 24 hours after we hit Tel Aviv and half-a-dozen other Israeli targets last month, hundreds of thousands of Arabs were swarming across the borders of occupied Palestine. Most of them were civilians, armed only with knives or clubs, and Jewish border guards mowed down thousands of them, until their ammunition was exhausted. The Arabs’ hatred, pent up for 45 years, drove them on—across mine fields, through Jewish machine-gun fire, and into the radioactive chaos of burning cities, their single thought being to slay the people who had stolen their land, killed their fathers, and humiliated them for two generations. Within a week the throat of the last Jewish survivor in the last kibbutz and in the last, smoking ruin in Tel Aviv had been cut.

In defense of Hitler and his National Socialism

 
Excerpted from William Pierce’s response to one of the Letters to the Editor originally published in National Vanguard No. 103, Jan.-Feb. 1985:
 

ss_woodcut_poster

The Second World War was the great watershed in the collapse of the West. Had any major Western nation—in particular, Britain, France, or America—had the integrity to resist the Jews and avoid being drawn into their worldwide conspiracy against Germany, there would have been no world war, but only a war between National Socialist Germany and the Marxist Soviet Union. Germany would have won, Marxism would have been eradicated, and it would have been the beginning of the end for the Jews everywhere.

Instead, Western men were persuaded by their bought politicians, their Judeo-Christian priests, and the Jewish manipulators of public opinion in their midst to take up arms against their German brothers in an unholy crusade to eradicate National Socialism, so that the Jews and the Marxist cancer they had unleashed on the world could survive. Before the Second World War the West was still viable; afterward it was not.

The catastrophe of 1945, with the triumph of the Jew and his allies, made inevitable the opening up of the immigration floodgates for non-Whites into Britain and the United States; the destruction of American White public schools; the enactment of laws curtailing White freedom of association and the rights of White employers and renters (and with them the rights of White employees and tenants); the rise of feminism, homosexuality, and drug use; the breakdown of the traditional family structure; a soaring miscegenation rate; and the displacement of healthy White art, music, literature and drama by a Judeo-democratic-Hollywood schlock culture. It also led to the metastasis of the Marxist cancer throughout huge areas of Europe and the rise of malignant Zionist power in Palestine—a power which surely would be the instigator of the Third World War.

It behooves those of us who still hope that enough healthy genes for a new beginning can be salvaged from the coming chaos, therefore, to understand everything we can about the Second World War; about its preeminent personality, Adolf Hitler; and about his ideology, National Socialism, from the eradication of which logically followed the evils briefly accounted above. That’s why National Vanguard often has articles on these subjects and will do so in the future.

Christians: clueless about Judaism

Below, “The Conspiracy of Man,” forward to The Tabernacle and its Sacrificial System, posted by Arch Stanton as a comment in this blog:


The problem with Christianity is that people do not understand the Jewish mind behind it. To understand the New Testament, one must understand Jewish culture, history and religion. Of course the Jews make no effort to enlighten the ignorant goyim on these subjects. In fact they prohibit the transference of their religious texts under penalty of death!

Long before the Temple came the era of the Tabernacle, where the sacrifice was ceremonial bloodlust. It was a place where priests butchered animals to atone for sins against their God, Yahweh.

The Torah originally referred to the first five books of the Old Testament. The books of Leviticus and Deuteronomy are Levirate laws forming the basis for Judaism’s sacrificial system. This system is naturally founded on the sacrifice of both blood offerings, in the form of specified animals, and non-blood offerings in the form of specified grains. In the early days of the sacrificial system, the Tabernacle was nothing more than a moving slaughterhouse, a place where priests butchered animals. It is telling that only the best animals, the least “blemished,” could be offered for sacrifice.

The indication as to the true purpose of the sacrificial system lay in the fact that priests took ten percent of the choicest cuts of meat for themselves and burned only the fat and viscera upon the altar as “sweet savor” to the Lord. The remaining meat was then returned to the sinner. Think about this for a moment, the Lord preferred fat and viscera to the prime cuts commanded by the priests.

Imagine for a moment, your priest as a butcher. Imagine going to church on Sunday and seeing your priest at the altar slitting the throat of various parishioners’ pets, catching their blood in a golden bowl and then splashing it around the altar as he dances around in a trance-like state chanting pleas to God for the forgiveness of sins and begging for salvation. After the service, you say to your spouse, “Boy that certainly was a different sermon this week wasn’t it dear?” Your spouse replies, “Oh I don’t know, next week is communion, when we eat the body Christ and drink his blood. Speaking of that, let’s hurry to the restaurant before the church crowd gets there.”

marked-bloodAfter making their sacrifice, the Hebrew sinner was marked with blood, mixed with other bodily fluids, on either the forehead or the big toe. This mixture ensured longevity of the mark. The blood marking was visible proof that a tribesman had paid his “sin tax.” Later, this mark was washed off in a ritual purification bath called the Mikveh, at which time the sacrificial cycle began anew.

However, this marking system had one obvious, glaring drawback. Blood is a commonly available substance produced by the higher organisms. In their attempt to control the easily counterfeited blood marking, priests forbade their followers from butchering their own animals or even possessing the instruments for doing so. This was the primary reason for the kosher slaughter, a process where the living animal’s throat is slit to ensure the pumping heart will drain the blood as completely as possible. This also led to the prohibition of various implements and practices used in the butchering process. The priests defined these as “clean” or “unclean,” but think “legal” or “illegal,” as these are in fact legalistic dictates that have almost nothing to do with hygiene.

Any contact with blood was strictly prohibited, like that produced by menstruating women or “lepers,” which meant anyone with running sores. As a result, a Byzantine legal structure arose to control the minutiae of everyday life. There is a forgettable tract in the Mishna that elaborates on the cleanliness of a bowl. The upshot of this legal commandment is that if a bowl in intact, then it is unclean; but if the bowl is smashed into pieces of which the largest piece is no larger than the tip of a man’s finger, then it is clean. This makes absolutely no sense unless one understands the bowl in question can be used to hold and mix blood products.

Eventually the phylactery replaced the blood marking. This was a small box attached to the forehead or the back of the wrist holding a scroll with a passage from the Torah. The scroll changed in accordance with the sacrificial cycle; and like tabs on a license plate, it could be checked as proof that Temple followers were current on their sacrificial tribute. Despite this modification, Levirite laws concerning blood products remained in full force.

Imagine yourself as a very young child of a primitive, nomadic, tribesman. Having heard only stories, you are dimly aware of the importance of a much talked about, upcoming ritual. You are aware this ritual occurs on regular basis and the anxiousness of your parents is palpable when discussing the subject.

On the prescribed day, the day the ritual begins. You follow your parents down to a running stream. A man richly attired in strange garb stands in the middle of the stream. One by one, your neighbors walk into the stream where the man mutters strange words as he immerses them in the water while rubbing their forehead with the palm of his hand. After your father has undergone the ritual immersion, you note the red mark he always wears on is forehead has disappeared. The ritual continues until every adult in the village has undergone immersion. You hear someone nearby whispering that the sacred cycle has ended.

The following day, your mother wakes you earlier than usual and your family spends the morning in careful preparation for the day’s activities. You want to play with your friends, but your mother insists you attended to her demands. You accompany your father as he goes out among his meager collection of animals. He spends quite a bit of time inspecting the herd until he finally chooses a prized sheep. This animal happens to be one of your favorites. You have often played with the sheep, chasing them around the meadows and finally catching one, you buried your face in its soft wool. Your nose takes delight in the earthy smell of the sheep. It is the smell of life, and life seems to be everywhere among the hills where the herds roam.

tabernacleLater that morning, your father takes you by the hand and with animal in tow, you are dragged to a portable slaughterhouse your parents refer to as the “Tabernacle.” Here you are to witness the important ritual they have been discussing over the preceding weeks. You enter a large enclosure surrounded by a fence made of cloth. In the middle of the enclosure is an odd tent-like structure with rude wooden columns and entry doors. A number of wooden tables, sagging oddly along the longitudinal center line, are set up in the makeshift courtyard directly in front of the tent. Soon, other families begin arriving with their animals.

Finally, the ceremony begins. A neighbor of yours steps forward and presents a prized calf to one of several strangely dressed men, like the men you saw at the stream the day before. Your parents refer to these men as “priests.” One by one, the sinners step forward and present their animal to a priest who then hoists it upon one of the many tables. Your neighbor drops to his knees in front of the priest, closes his eyes and begins chanting something unintelligible. As you are witnessing this, your father grabs your hand and places it alongside his on the prized sheep. You can feel its heart racing. The animal transmits its terror though the palm of your hand. The priest takes hold of the struggling animal and with quick, practiced motion, slits its throat with a razor sharp knife. The animal struggles, kicking and bellowing in protest, as geysers of blood erupts from its jugular vein. A froth of blood spews forth, splattering you and everyone present. You can feel the spark of life draining through its hide as the stillness of death overcomes the animal. You look down at the viscous red fluid splattered on the front of your robe. You stare with revulsion at the red stains soaking into the fibers as the stench of death assaults your nostrils and addles your sense.

blood-sacrifice-covenant

Even before the animal has ceased struggling, you look up from your bloodstained robe to see the head priest/butcher moving quickly to catch the animal’s blood in a golden bowl. Now you realize the sagging tabletop forms a trough that allows the blood to flow from the end, where the priest awaits with his bowl. With eyelids half closed and muttering some strange incantation, he seems to be in a trance. Shouting, he lifts the golden bowl skyward at arms’ length before splashing the rapidly congealing blood over and around the base of the altar. The priest then comes out of his trance and begins eviscerating the animal. During this process, the animal’s bloody guts are laid aside so they can later be burned on the altar as sweet savor to the lord, who evidently has an abiding taste for burnt fat and viscera.

In just a few strokes, the priest/butcher finishes his gory task. Working rapidly, he begins cutting the animal’s joints. As he separates the portions of meat, he carefully lays aside a large portion of the best cuts for himself. He then returns the remaining meat to your neighbor, who by now has given the priest full admission of his sins.

After the sacrifice is complete, the priest produces a smaller bowl with a cupful of the animal’s blood. The priest mixes it with another bodily fluid that appears to be semen. He uses his thumb to smear a large daub of the mixture on the forehead of the entranced, chanting sinner kneeling before him with closed eyes. Then, with a loud shout, the priest/butcher declares that by this act, your neighbor’s sins have been atoned. Your neighbor staggers to his feet and like a drunk, lurches away from the butchering table with a beatific look on his face, even as the priest calls for the next sinner to step forward with his animal.

Suddenly you feel the full emotional horror of the fate awaiting the other animals brought to the ritual. All the while, these men called priests, howl, chant and dance about, reciting their ritualistic incantations that beg god’s forgiveness; it must have been a bloody spectacle. The bloodlust continues well into evening.

BundesladeWhat you never witness is the secret ceremony inside the Tabernacle’s tent where the high priest in a final act of crazed bloodlust drinks the sacrificial blood before the mercy seat. The Levirate injunction against consuming blood is a public admonishment to restrict the use of blood products. However, the priesthood exempted itself from its own laws and secretly does not observe such restrictions. This covert act, along with the acceptable act of consuming sacrificial meat, will later be replayed by Yeshu during his last supper, when he symbolically offers wine and bread representing his blood and body to his disciples.

yeshu A few days later the priests fold their Tabernacle tent and move on. They will move to the next tribe where the sacrificial cycle will be played out once again.

Consider the effect of this gruesome spectacle on a child. Blood spewing everywhere, chanting priests mesmerized in their crazed bloodlust, driven by the howling and grunting of animals bleeding out the last of their life on the ground. The restless bleating of animals, now aware of their fate. Sinners raising their hands towards the heavens as they cry out for god’s forgiveness. Imagine your parents continually consumed with the thought of blood and the avoidance of it, thoughts that translate into an unnatural obsession about the stuff.

Extrapolate this horror out over the generational millennium and you have the foundations of a psychopathic bloodlust that is not a preference, not a peculiar, incidental twist in a few exceptional personalities: it is a culturally inbred condition, one that can neither be altered nor escaped. This culture of blood has permeated the very core of Judaism until it has become a genetic component of their race.

The Bible is a book whose stories have influenced humanity in the most profound manner. Few would argue the statement that it has been the single most influential book in history. Yet few truly comprehend the true breadth and depth of its influence. Fewer still stop to consider why this ancient book has had such a powerful influence when other similar books of antiquity faded into complete obscurity; curious artifacts examined only by experts. What is it about the Bible that is different? Why is this particular book considered relevant to modern man, when its contemporaries are considered irrelevant, archaic works of ancient, primitive, tribes? What is it about these stories that drive modern man in the same manner as they drove the men of ancient times?

The original book was known to Jews as the Torah. These were the first five books attributed to Moses. “Torah” is an interesting word. Many words in Jewish culture have multiple constructs. Therefore, to understand the intent, such words must be taken within the frame of reference to the context in which they are used. To Jews, Torah can refer to anything from the first five books of Moses to the entire linage of Hebraic religious works, ranging from Genesis to the last volume of the Talmud. For our purpose, Torah will refer to those five books of the Old Testament attributed to Moses. This collection is commonly known to Christians as the “Pentateuch.”

Hyman-Bloom-Still

The actual definition of “Torah” is likewise interesting. Again, we find a double definition in that the word is defined as both “law or legal” as well as “instruction.” From this definition, we find the Torah is in fact books of legal instruction. The reader is asked to keep this definition in mind while reading this book.

The Torah spawned three of the most influential religions on the planet today: Judaism and her unwanted daughters, Islam and Christianity; unwanted because the Jews never intended their book or beliefs to be adopted by non-Jews. It is truly ironic how few Christians realize that these two daughters have far more in common with each other than they do with their mother religion. All three religions are based on the original stories found in the Torah. All three recognize and revere the ancient patriarchs of the Old Testament. All three pay tribute to these stories as their foundational beliefs about monotheism. All three base their concepts of God upon the descriptions found in these stories. One only needs to compare these three religions with a religion like Buddhism or Hinduism to find the close relationship of mother Judaism and her two daughters.

Yet, while Western civilization has been profoundly influenced by these stories, the book in fact addresses the issues of the ancient Jews. The Bible was written by Jews, about Jews, for Jews. The information in the Torah was never intended to play any part outside Jewish culture for as it is written in the Babylonian Talmud, Sanhedrin 59a, (“Gemara… Johanan said: A heathen who studies the Torah deserves death, for it is written, Moses commanded us a law for an inheritance; it is our inheritance, not theirs”).

cross-and-star-of-david-togetherIt has been written that the worst reference source for information about water is a fish, for a fish is immersed in the fluid. The immersion of the fish is so complete that it does not even perceive that water exists. Thus, the fish’s immersion and dependence on water precludes any objective analysis of the fluid by the fish and so is the case with the Bible. Western civilization has been so profoundly influenced by its immersion in these stories that it can no longer see the original, objective truths behind them. The Bible is not a book about the history of the Jews: it is a book about the culture and beliefs of a people instrumental in shaping our world. Essentially, the Torah is a cookbook that might well be titled in the same manner as the one in Rod Serling’s play, To Serve Man.

Throughout their history, Jews have been renowned storytellers. Much of their superior verbal skills are undoubtedly derived from the history of their religion’s long oral tradition. Storytelling has long been the common method used by primitive cultures to pass down traditional beliefs and law, but the Jews elevated storytelling to the highest level possible. For Jews, storytelling goes well beyond even an art form, it is in fact the very thread from which they weave the fabric of their culture.

From the first millennia of their existence, Hebrew law and religious beliefs were passed down in the form of storytelling. Around the time of Yeshu, heated debate arose among the Sadducees and Pharisees over whether or not to continue adhering to the oral tradition. By the time of the second Temple period, a major point of friction between the Pharisees and the Sadducees was the validity of the oral law, since the Sadducees only adhered to the written law. Attempts were made to codify a collection of rulings, but the Sadducees rejected the Pharisees’ notion of abiding by the Oral tradition before it was later committed to ink.

There are some interesting considerations inherent to this disagreement. First and foremost, an oral tradition can be much more closely controlled as to who is allowed to receive the information. By this, one can see that had these stories not been committed to the written form, modern Christians would have no more idea of their content than they have of the Hebrew language. Secondly, oral traditions lend themselves to modification far more easily than written traditions. Orwell pointed out this difficulty in his book 1984, where an entire ministry is devoted exclusively to changing the written history of a culture. The Pharisees eventually won the argument as the modern Talmud teaches “God made a covenant with Israel only for the sake of that which was transmitted orally.” Yet, to this day, Jewish boys devote much of their time memorizing and reciting long, torturous, Talmudic tracts and arguing the legal precedence set by these laws, doing so in the very same manner as their ancestors.

Today, Hollywood’s writers, producers, and directors are predominantly Jewish; so it comes as no surprise to find the Torah’s influence clearly visible throughout most Hollywood productions. This marvelous ability to fantasize and tell tall tales can be visibly witnessed in numerous Hollywood and TV shows written and produced by these Jews. While names like Spielberg, Lear and Katzenberg have replaced Biblical names like Moses, Ezekiel, and Saul, the same form of story telling is still much in evidence. When one examines the fantastic and fanciful stories written and produced by those like Spielberg or Serling, or morality plays written by Norman Lear, one has a direct window into the mind of the Biblical storyteller.

 

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My two cents:

The author of the above foreword restricts his critique to animal sacrifice. More recent scholarship has established that those sacrifices, which would be condemned by any animal rights advocate today, were the sublimation of the ancient Hebrews’ filicidal impulses toward their own children: sublimation of actual child sacrifices in even more ancient Israelite history. See the pages of my book where I address this extremely disturbing subject: here.

VNN commenter on GD crackdown

GD symbol
 
The kikes that placed Greece in the economic chaos it is in, should be the ones wearing handcuffs and placed behind bars, not Golden Dawn members. To the international izzies it is a crime to look after and protect your own race, ethnicity and country first and look out for your own interests first.

To these kike vermin it is a crime to want your own kind to be safe from the illegal mud immigrants coming into White nations that commit violent crimes and take everything from the native White population. That is, of course, unless that nation is Israel—then it is okay to do whatever it takes to protect the “native” people. I hope GD fights these jew criminals and continues to be the effective force for the Greek people that it has been for years.

____________________________

Source: here

For the context of this entry, see here.

Published in: on October 1, 2013 at 7:49 pm  Comments (2)  

Infanticide in the historical Israel

Below, a Spanish-English translation of pages 602-608 of my book Hojas Susurrantes. For a broader context of the subject of infanticide, see the Metapedia article (here).


In the past, the shadow of infanticide covered the world, but the Phoenicians and their biblical ancestors, the Canaanites, performed sacrifices that turn pale the Mesoamerican sacrifices of children.

The Tophet, located in the valley of Gehenna, was a place near Jerusalem where it is believed that children were burned alive to the god Moloch Baal. Later it became synonymous with Hell, and the generic name “tophet” would be transferred to the sacrificial site of the cemetery at Carthage and other Mediterranean cities like Motya, Tharros and Hadrumetum, where bones have been found of Carthaginian and Phoenician children.

Semitic-offering-to-molech

According to a traditional reading of the Bible, stories of sacrifice by the Hebrews were relapses of the chosen people to pagan customs. Recent studies, such as Jon Levenson’s The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity have suggested that the ancient Hebrews did not differ much from the neighboring towns but that they were typical examples of Semitic peoples of Canaan.

The cult of Yahweh was only gradually imposed in a group while the cult of Baal was still part of the fabric of the Hebrew-Canaanite culture. Such religion had not been a syncretistic custom that the most purist Hebrews rejected from their “neighbor” Canaanites: it was part of their roots. For Israel Finkelstein, an Israeli archaeologist and academic, the writing of the book of Deuteronomy in the reign of Josiah was a milestone in the development and invention of Judaism.

Josiah represents what I call one of the psychogenic mutants who firmly rejected the infanticidal psychoclass of their own people. Never mind that he and his aides had rewritten their nation’s past by idealizing the epic of Israel. More important is that they make Yahweh say—who led the captivity of his people by the Assyrians—that it was a punishment for their idolatry: which includes the burning of children. The book of Josiah’s scribes even promotes to conquer other peoples that, like the Hebrews, carried out such practices. “The nations whom you go in to dispossess,” says the Deuteronomy, “they even burn their sons and their daughters in the fire to their gods.” (12: 29-31). “When you come into the land that the Lord is giving you, you shall not learn to follow the abominable practices of those nations. There shall not be found among you anyone who burns his son or his daughter as an offering.” (18: 9-10).

This emergence, or jump to a higher psychoclass from the infanticidal, is also attested in other books of the Hebrew Bible. “The men from Babylon made Succoth Benoth, the men from Cuthah made Nergal, and the men from Hamath made Ashima; the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire as sacrifices to Adrammelech and Anammelech, the gods of Sepharvaim” (2 Kings: 17: 30-31).

There were kings of Judah who committed these outrages with their children too. In the 8th century B.C. the thriving King Ahaz “even sacrificed his son in the fire, following the detestable ways of the nations the Lord had driven out before the Israelites” (2 Kings 16: 1-3). Manasseh, one of the most successful kings of Judah, “burnt his son in sacrifice” (21:6). The sacrificial site also flourished under Amon, the son of Manasseh. Fortunately it was destroyed during the reign of Josiah. Josiah also destroyed the sacrificial site of the Valley of Ben Hinnom “so no one could use it to sacrifice his son or daughter in the fire to Molech” (23:10). Such destructions are like the destruction of Mesoamerican temples by the Spaniards, and for identical reasons.

Ezekiel, taken into exile to Babylon preached there to his people. He angrily chided them: “And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough? You slaughtered my children and made them pass through the fire” (Ezekiel 16: 20-21). The prophet tells us that since his people wandered in the desert they burned their children, adding: “When you offer your gifts—making your sons to pass through the fire—you continue to defile yourselves with all your idols to this day. Am I to let you inquire of me, O house of Israel? As surely as I live, declares the Lord, I will not let you inquire of me” (20:31). Other passages in Ezekiel that complain about his people’s sins appear in 20: 23-26 and 23: 37-39.

A secular, though inspired by Jung, way to see God is to conceive it as how the ego of an individual’s superficial consciousness relates to the core of his own psyche: the Self. In the following diatribe by Ezekiel (16: 35-38) against his people we can hear this inner daimon, the “lord” of the man Ezekiel:

Therefore, you prostitute, hear the word of the Lord! This is what the Lord says: Because you poured out your lust and exposed your nakedness in your promiscuity with your lovers, and because of all your detestable idols, and because you gave them your children’s blood in sacrifice, therefore I am going to gather all your lovers, with whom you found pleasure, those you loved as well as those you hated. I will gather them against you from all around and will strip you in front of them, and they will see all your nakedness. I will sentence you to the punishment of women who commit adultery and who shed blood; I will bring upon you the blood vengeance of my wrath and jealous anger.

When a prophet—that is, an individual who has made a leap to a higher psychoclass—maligned his inferiors, he received insults. Isaiah (57: 4-5) wrote:

Whom are you mocking? At whom do you sneer and stick out your tongue? Are you not a brood of rebels, the offspring of liars? You burn with lust among the oaks and under every spreading tree; you sacrifice your children in the ravines and under the overhanging crags.

Ezekiel wrote in the 6th century B.C.; Isaiah in the 8th B.C. Although Julian Jaynes would say that their visions were bicameral, it has been said that some of those diagnosed with schizophrenia have a much higher moral standard of values than the average individual. The very psalmist complained that people sacrificed their children to idols. But what exactly were these sacrificial rites?

Since the 10th century B.C. the spoken tradition of what was to be collected in biblical texts centuries later complained that Solomon “built a high place for Chemosh, the detestable god of Moab, and for Molech, the detestable god of the Ammonites,” and that his wives made offerings to these gods (1 Kings 11: 7-8). And even before, from the third book of the Torah we read the commandment: “Do not give any of your children to be passed through the fire to Molech, for you must not profane the name of your God.” (Leviticus 18:21). A couple of pages later (20: 2-5) it says:

Say to the Israelites: “Any Israelite or any alien living in Israel who sacrifices any of his children to Molech must be put to death. The people of the community are to stone him. I will set my face against that man and I will cut him off from his people; for by giving his children to Molech, he has defiled my sanctuary and profaned my holy name. If the people of the community close their eyes when that man gives one of his children to Molech and they fail to put him to death, I will set my face against that man and his family and will cut off from their people both him and all who follow him in prostituting themselves to Molech.”

Despite these admonitions, the influential anthropologist James Frazer interpreted some biblical passages as indicating that the god of the early Hebrews, unlike the emergent god quoted above, required sacrifices of children. After all, “God” is but the projection of the Jungian Self of a human being at a given point of the human theodicy. Unlike Larry S. Milner, a Christian frightened by the idea, I do not see it impossible that the ancient Hebrews have emerged from an infanticidal psychoclass to a more emergent one. In “The Dying God,” part three of The Golden Bough, Frazer calls our attention to these verses of Exodus (22: 29-30):

Do not hold back offerings from your granaries or your vats. You must give me the firstborn of your sons. Do the same with your cattle and your sheep. Let them stay with their mothers for seven days, but give them to me on the eighth day.

A similar passage can be read in Numbers (18: 14-15), and this one (3: 11-13) seems revealing:

The Lord also said to Moses, “I have taken the Levites from among the Israelites in place of the first male offspring of every Israelite woman. The Levites are mine, for all the firstborn are mine. When I struck down all the firstborn in Egypt, I set apart for myself every firstborn in Israel, whether man or animal. They are to be mine. I am the Lord.”

The psychohistorian Howard Stein, who has written several scholarly articles on Judaism since the mid-1970s, concludes in an article of 2009 that the gathered information suggests a particular interpretation. According to Stein, the substrate of fear for the slaughter “helps to explain the valency that the High Holiday have for millions of Jews world-wide,” presumably echoes of very ancient happenings.

In contrast to what we were taught in Sunday school as children, Moses did not write the Torah: it was not written before the Persian period. In fact, the most sacred book of the Jews includes four different sources.

Since the 17th century thinkers such as Spinoza and Hobbes had researched the origins of the Pentateuch, and the consensus of contemporary studies is that the final edition is dated by the 5th century B.C. (the biblical Moses, assuming that ever existed, would have lived in the 13th century B.C.). Taking into account the contradictions and inconsistencies in the Bible—for example, Isaiah abhorred animal sacrifice—it should not surprise us that the first chapter of Leviticus consist only of animal sacrifices, which the “Lord” called holocausts to be offered at the entrance of the Tent of Meeting. After killing, skinning and butchering the animal, the priest incinerates everything on the altar “as a burnt offering to the Lord; it is a pleasing aroma, a special gift presented to the Lord.” A phrase that is repeated three times in that first chapter, it also appears in subsequent chapters and reminds me those words by Cortés to Charles V about the Mesoamerican sacrifices (“…they take many girls and boys and even adults, and in the presence of these idols they open their chests while they are still alive and take out their hearts and entrails and burn them before the idols, offering the smoke as the sacrifice”). In the book of Exodus (34:20) even the emerging transition of child sacrifice to lamb sacrifice can be guessed in some passages, what gave rise to the legend of Abraham:

For the first foal of a donkey, they should give a lamb or a goat instead of the ass, but if you do not give, you break the neck of the donkey. You must also give an offering instead of each eldest child. And no one is to appear before me empty-handed.

Compared with other infanticidal peoples the projection of the demanding father had been identical, but the emergency to a less dissociated layer of the human psyche is clearly visible. As noted by Jaynes, the Bible is a treasure to keep track of the greatest psychogenic change in history. The Hebrews sacrificed their children just as other peoples, but eventually they would leave behind the barbaric practice.

isaac sacrifice

After the captivity in the comparatively more civilized Babylon in 586 B.C., the Jews abandoned their practices. In his book King Manasseh and Child Sacrifice: Biblical Distortions of Historical Realities, published in 2004, Francesca Stavrakopoulou argues that child sacrifice was part of the worship of Yahweh, and that the practice was condemned only after the exile. Like their Christian successors, the Jews had sublimated their filicidal desires in the Passover ritual. Each year they celebrate the liberation of their people and remember how Yahweh killed the firstborn Egyptians: legendary resonance of the habit of killing one’s eldest son.

But the biblical Moloch (in Hebrew without vowels, מלך, mlk), represented as a human figure with a bull’s head was not only a Canaanite god. It also was a god of the descendants of the Canaanites, the Phoenicians. The founding myth of Moloch was similar to that of many other religions: sacrifices were compensation for a catastrophe from the beginning of time.

Above [i.e., in my book] I said that Plutarch, Tertullian, Orosius, Philo, Cleitarchus and Diodorus Siculus mentioned the practice of the burning children to Moloch in Carthage, but refrained from wielding the most disturbing details. Diodorus says that every child who was placed in the outstretched hands of Moloch fell through the open mouth of the heated bronze statue, into the fire. When at the beginning of the 3rd century B.C. Agathocles defeated Carthage, desperate and immersed in the most abject magical thinking the Carthaginians began to burn their children in a huge sacrifice as a tactical “defense” before the enemy. The sources mention 300 incinerated children.

Blake-Moloch

Had I run a career of film director, I would feel the obligation to visually show to humanity their infamous past by filming the massive red-hot bronze statue while the Greek forces besieged the city, engulfing child after child, who would slide down to the bottom of the flaming chimney. In addition to Carthage, the worship of Moloch, whose ritual was held outdoors, was widespread in other Phoenician cities. He was widely worshiped in the Middle East and in the Punic cultures of the time, including several Semitic peoples and as far as the Etruscans. Various sacrificial tophets have been found in North Africa, Sicily, Sardinia, Malta, outside Tyre and at a temple of Amman.

Terracotta urns containing the cremated remains of children, discovered in 1817, have been photographed numerous times. However, since the late 1980s some Italian teachers began to question the historicity of the accounts of classical writers. Tunisian nationalists took advantage, including the president whose presidential palace near the suburban sea is very close the ruins of the ancient city of Carthage.

The Tunisian tourist guides even make foreigners believe the Carthaginians did not perform sacrifices (something similar to what some ignorant Mexican tourist guides do in Chiapas).

Traditional historians argue that the fact that the remains are from very young children suggests sacrifice, not cremation by natural death as alleged by the revisionists. The sacrificial interpretation of Carthage is also suggested by the fact that, along with the children, there are charred remains of lambs (remember the biblical quote that an evolved Yahweh implies that the slaughter of sheep was a barter for the firstborn). This suggests that some Carthaginians replaced animals in the sacrificial rite: data inconsistent with the revisionist theory that the tophet was a normal cemetery. To make matters worse, the word mlk (Moloch) appears in many stelae as a dedication to this god. Had there been simple burials it would not make sense to find these stelae dedicated to the god of fire: the graves are not marked with offerings to the gods.

Finally, although the classical writers were bitter enemies of the Carthaginians, historical violence is exercised by rejecting all accounts, since the time of Alexander to the Common Era. The revisionism on Carthage has been a phenomenon that is not part of new archaeological discoveries, or newly discovered ancient texts. The revisionists simply put into question the veracity of the accounts of classical writers, and they try to rationalize the archaeological data by stressing our credulity to the breaking point. Brian Garnand, of the University of Chicago, concluded in his monograph on the Phoenician sacrifice that “the distinguished scholars of the ridimensionamento [revisionism] have not proven their case.”

Nonetheless, I must say that the revisionists do not bother me. What I cannot tolerate are those individuals who, while accepting the reality of the Carthaginian sacrifice, idealize it. On September 1, 1987 an article in the New York Times, “Relics of Carthage Show Brutality Amid the Good Life” contains this nefarious phrase: “some scholars assert, the practice of infanticide helped produce Carthage’s great wealth and its flowering of artistic achievement.” The memory of these sacrificed children has not been fully vindicated even by present-day standards.

The Carthaginian tophet is the largest cemetery of humans, of boys and girls in fact, ever discovered. After the Third Punic War Rome forced the Carthaginians to learn Latin, just as the Spanish imposed their language to the conquered Mexicans. Personally, what most worries me is that there is evidence in the tophets of remains of tens of thousands of children killed by fire over many centuries. I cannot shudder more over imagining what would had become of our civilization had the Semitic Hannibal reached Rome.

P.S. for this blog:

And the traitors of today are planning to make a movie depicting the non-Aryan Carthaginians as the good guys and the Romans as the bad guys of the film…

Sparta – XVIII

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.

Auster on the Jewish Problem

When I was a liberal Larry Auster was one of the few authors who helped me in changing my worldview… at fifty! Although Auster and I have had strong disagreements in the past regarding the Jewish Problem, the recent article by Kevin MacDonald, “Lawrence Auster on the Role of Jews in Disestablishing White, Christian America” merits reposting here. Keep always in mind that, although Auster converted to Christianity, he is ethnically Jewish.

At The Occidental Observer webzine MacDonald wrote:

macdonald

Lawrence Auster is one of those rare Jews (Paul Gottfried is another) who seems to have an appreciation for the traditional people and culture of America and an understanding of the role of Jews in White dispossession—not that Auster and I haven’t had our disagreements (“Lawrence Auster gets unhinged”).

Auster recently posted a chapter originally written in 1998 on the role of Jews in the multicultural transformation of the U.S. and the decline of White America (“Jews: The Archetypal Multiculturalists”). He hits pretty much all the right notes. Auster often has a way of phrasing things and choosing quotations from prominent Jews that cut to the heart of the matter—almost like painting pictures that are worth a thousand words.

His dissection of Alan Dershowitz is classic—the supreme arrogance and hypocrisy of Dershowitz’s fanatic ethnocentrism that is entirely mainstream in the Jewish community. Dershowitz unabashedly gives Jews the right to alter America in the direction of multiculturalism to suit their interests, as well as to disregard the Constitution and the attitudes and interests of White America; Dershowitz simultaneously condemns the ethnocentrism and group feelings of non-Jewish Whites while supporting Jewish ethnocentrism, endogamy, and sense of group interests in America as well as the racialist, apartheid state of Israel. To say that Jews like Dershowitz have no respect for the traditional people and culture of America is a gross understatement; they see the world from a completely Jewish perspective in which the rights, culture, and traditions of non-Jews at best count for nothing. At worst, they are the appropriate target of hatred, scorn, and ultimately, one fears, far worse; indeed, Auster describes Dershowitz as “openly hostile to America’s historic civilization.”

Dershowitz is an example of extreme ethnocentrism where it is impossible to see the world except in terms of Jewish interests. Here’s Auster on Dershowitz excoriating WASP law firms for not hiring ethnically obsessed Jews like Desrhowitz:

He lived a life apart as a Jew, yet at the same time he expected high-society lawyers to staff their firms with people who couldn’t socialize with them. And he calls them bigots for not wanting to do this! [Auster’s emphasis]

Jews like Dershowitz are completely unable to see the situation from the perspective of those he condemns. Unfortunately, Dershowitz is entirely within the mainstream of Jewish opinion and activism among American Jews and certainly within the organized Jewish community in America. And because of the elite status of American Jews, this is very important indeed. Jews matter.

One thing that struck me is that nothing much has changed for the better since 1998. Despite the rather old references, Auster’s article is up to date because the processes he describes are ongoing. If anything, they have become more extreme. For any given example that he lists, there could be dozens more gleaned from the intervening 15 years. Nothing fundamental has changed.


“Jews re-made America”

Because of the Jews’ tragic history as a persecuted people, and because of their own ability, through their leading role in American intellectual life, to set the terms of permissible discourse, it is impossible in today’s society to have an honest discussion on the subject of Jewish cultural impact. While every other ethnic group can be spoken of in a critical light, if only to a very limited extent, nothing that is even implicitly critical is allowed to be said or inferred about Jews

One may wonder exactly what the Jews’ “tragic history as a persecuted people” has to do with this—one should at least phrase it as perceptions of persecution because Jewish historical memory is profoundly tinged by Jewish ethnocentrism (see, e.g., the work of Andrew Joyce on the Russian pogroms, the Limerick affair in Ireland, and Jewish writing on historical anti-Semitism). But it’s certainly true that 15 years later it’s still impossible to have an honest discussion of Jewish influence on culture (Joe Sobran’s classic statement on the subject dates from 1996). And, given the intellectual shoddiness of the Jewish intellectual movements that have dominated intellectual circles throughout the West (psychoanalysis, Boasian anthropology, critical theory, and Marxism) much more than talent is involved here. In fact, the limits on permissible discourse on Jews are maintained by exclusion from the mainstream media because of Jewish influence and by the threat of job loss and other negative repercussions for those who publicly criticize Jews.

In particular, Jews have used their power to disestablish the traditional idea of America as having a European ethnic and a cultural core based on Christianity.

The Jews also (as few people recognize, because the subject is forbidden) changed America in some profound and not always positive ways. In terms of national identity, Jews were instrumental in the reformulation of America as a universalist society based strictly on ideology rather than on peoplehood, a change that set the stage for mass Third-World immigration and the much more profound redefinition of America as a multicultural society. In terms of morality, many Jewish intellectuals, writers, and entertainers deliberately undermined the older Anglo-American Victorian ethos, a program of moral/cultural subversion that climaxed in the Sixties counterculture and the dominant nihilist culture of the 1980s and 1990s. In terms of politics, Jews were instrumental in replacing the old American order of Constitutional self-restraint with the statist politics of unrestrained compassion.

Auster highlights the chutzpah underlying Jewish activism in overturning public expressions of Christianity, beginning in the late 19th century—the topic of a recent academic book confirming Auster’s comments. He also cites David Hollinger’s important work showing the role of Jews in altering the attitudes of American intellectuals in the direction of secularism, universalism, and ethnic pluralism. The result of the ascent of the Jews was that

the elite universities had changed from guardian of the old Western order to its subverter. [See also here.] This transformation in the universities then reverberated through the rest of the culture, stripping America’s public institutions, entertainments, symbols, and manners of the Christian and bourgeois values they had once embodied. America’s transition from a Protestant culture whose public institutions, celebrations, and symbols reflected Christian belief, to a pluralist, secular society with no identity at all, was complete.

Auster cites Jews who unabashedly celebrate the Jewish role in the displacement of White America with no fear of anti-Semitism—yet further examples of the overt expressions by Jews of Jewish power tabulated in Andrew Joyce’s recent article. Auster mentions sociologist Earl Raab’s pride in the Jewish role in changing the bias toward Northwestern Europe in U.S. immigration laws, and he notes Rabbi Abram Goodman’s comments that “Now I witness a Harvard that has been thoroughly cleansed and Judaized.” Auster comments that “thus an American Jew in 1997 unselfconsciously boasts of eliminating America’s former Christian culture, describing this elimination in terms (“thoroughly cleansed and Judaized”) not unlike those once used by the Nazis about the Jews.” Indeed, as Ron Unz has shown, Jews are now vastly overrepresented at Harvard controlled for their academic achievement, while non-Jewish Whites are underrepresented by a factor of at least 15 compared to Jews, again based on academic achievement. I rather doubt that Goodman (or Dershowitz, for that matter) is shedding any tears for Harvard’s egregious discrimination against non-Jewish Whites—discrimination that is far greater than historical discrimination against Jews who, even before the end of WWII, were admitted to Harvard at levels far above their percentage of the population. Our new hostile elite is far more corrupt than the old elite—and far less representative of the population as a whole.

The Judaization trumpeted by Rabbi Goodman means the destruction of the European cultural heritage of America:

Now that their enemies have been scattered and silenced, the left and the minorities can admit that their real agenda all along was not simply inclusion, equality, justice, or tolerance toward Jews and other minorities, but the destruction of the Christian culture.

And, of course, it goes beyond the destruction of culture to the destruction of the political power of White America—a phenomenon that is becoming increasingly apparent in U.S. elections. The entire process has never been about the pursuit of moral ideals; it has always been about ethnic hard ball, and the end result is the displacement of White America, its culture and its people.

The Jewish Role in Unleashing Displacement-Level Immigration to the U.S.

Auster is quite aware of the role of Jews in the demographic displacement of White America (see also here), noting particularly that Jewish immigration reformers not only wanted to end the bias in favor of Northwestern Europe but to ease the immigration of as many non-Whites as possible (see also here, p. 291). He focuses (as do I; see previous link, p. 285ff) on an extraordinary article from 1952 in Commentary by Harvard historian Oscar Handlin in which Handlin essentially deplores the fact that non-Jewish immigrants from Eastern and Southern Europe do not have the same hatred against the traditional people and culture of America that Jews have. Auster takes Handlin’s argument to its logical conclusion:

If an immigration law that is designed to preserve the nation’s ethnic majority is racist (because it implicitly puts down other groups), then the same must be true of any manifestation of the ethnic majority, including its very existence. After all, if a nation still has an ethnic majority, and a culture that reflects that majority, doesn’t that impute inferiority to all people not related by blood to that majority? Therefore the only way to procure real democracy is to turn the ethnic majority into a minority, which is to be accomplished (and since 1965 has largely been accomplished) by immigration…

The 1965 Immigration Act, the culmination of a forty-year, largely Jewish-led campaign, was not simply a piece of “liberal” legislation (i.e., an act aimed at formal equality) which later turned out to have unforeseen, radical consequences. As early as 1952, the liberal idea of equality before the law was already linked in the minds of Jewish immigrationists with the radical project of dispossessing America’s white, Anglo-Saxon, Christian majority.

The hatred of Jews extends also to other White cultures. Auster notes literary critic Leon Wieseltier’s rejoicing at the displacement of traditional English culture by the Muslim onslaught:

Wieseltier is not exactly shy in his hatred. He mocks an Englishmen’s fears about the survival of English culture. He rejoices at the thought of Englishmen being discomforted, disoriented, and displaced in their own country by Muslims. If anyone is driven by an ethnic animus, surely it is Wieseltier and the many Jews who think and feel as he does.


Hypocrisy and Double Standards

Of course there is a massive hypocrisy about all this: “The Jews feel that they have a right to homogeneity and collective survival. But, as we have seen, the Jews deny this same right to white gentiles” [Auster’s emphasis]. This desire to destroy and vilify the ethnic ties among non-Jewish Whites while maintaining their own is deeply rooted in Jewish tribalism. “It is a blind, unreasonable, unappeasable force.” Exactly. TOO has an archive of 39 articles related to Jewish double standards related to ethnocentrism and we repeatedly discuss the legitimacy of White identity and interests. But the organized Jewish community and the vast majority of American Jews are completely tone-deaf when it comes to a hypocrisy that is so obvious that a child could see through it.

Auster seems to adopt a cultural explanation of Jewish ethnocentrism, attributing the pervasive double standards to deep immersion over the centuries in a tribalistic culture represented by the Talmud and its very different ethical treatment of Jews and non-Jews. (My view is that Jewish culture reflects biological influences—the deep ethnocentrism and collectivism at the heart of Middle Eastern culture [see here, p. 24ff], abetted by selection within the Jewish community that effectively excluded less ethnocentric Jews [see here, passim].)

As a result, Jewish patriotism toward America is always contingent on whether America meets specifically Jewish interests. The interests of the nation as a whole, much less the interests of the descendants of the White Europeans who founded the country, are completely irrelevant. “Over and over, Jewish-American patriotism seems to be based on some factor extrinsic to America itself” such as America’s role in defeating Hitler or supporting Israel.

Jewish Subversion of Traditional American Culture Via Media Influence

Auster also highlights another theme of TOO—the Jewish role in the subversion of the traditional culture of America resulting from their control of Hollywood. In a comment on the movie Outbreak reminiscent of Edmund Connelly’s work on the “Jews to the rescue” theme of Hollywood movies like Independence Day, “the Jew now cast as action hero—and his brilliant black sidekick heroically foil the plot.” There is also the denigration of WASPs as stereotypically evil also documented by Connelly (see above link): “the anti-WASP animus in film and TV had evolved into a formalized demonology. The cold-hearted, inhuman WASP—the WASP as super-Nazi—has been a regular fixture in one suspense/action movie after another.” The bottom line is that

Eastern European Jews, with their discontented, irrepressible temperament, were admitted as equals into a culture that had been formed by Anglo-Saxons and other northern European-origin people, with their pacific, self-controlled temperament. The former outsiders then proceeded to make their own sensibility the center of the culture, while diminishing and demonizing the Anglo-Saxon.


Provoking Anti-Semitism

Auster acknowledges that the Jewish role in the dispossession of Whites and their culture will likely lead to anti-Semitism:

[Another prospect] will be an upsurge of anti-Semitism among marginalized whites, many of whom will blame the Jews (not without cause) for the ruin of white civilization. Having acted all along on the ludicrous and hostile assumption that the white American majority is a potential neo-Nazi force that must be dispossessed, Jews will hardly be in a position to complain about real anti-Semitism when it appears among whites who have actually been dispossessed.

Despite his awareness of the forces that have dispossessed White America, Auster is very concerned to deflect anti-Semitism, even though he understands that anti-Jewish attitudes are completely expectable.

To seek to transform America into a Messianic project, to identify with the Other (whoever the Other may be) at the expense of the native majority, to deny to the native majority its ethnic identity while indulging in one’s own ethnic identity—this is not just a bad agenda, it is a Jewish agenda, and it is entirely moral for citizens of a free country to criticize it as such.

Auster’s basic argument is that not all Jews have been involved in or support these transformations, and a certain percentage of Whites (such as David Hollinger, about whom Auster says “he barely conceals his pleasure at Christianity’s being pushed aside”) have welcomed or at least acquiesced in these transformations. (It remains to be seen how much pleasure White Americans will have in majority non-White America where a very large percentage of non-Whites, including Jews as described here, have historical grudges against them. I rather doubt that pleasure will be a majority opinion among Whites.)

Nevertheless, we should be clear. These transformations could not have occurred unless there was overwhelming support for them among the vast majority of Jews and within the organized Jewish community. Indeed, there is far higher consensus among Jews on issues related to White dispossession than even on Israel, where there are beginning to be cracks in the unified support among American Jews for whatever Israel does. While there is a certain analogy between Auster and Gottfried on one hand and Philip Weiss and Peter Beinart on the other as opponents of the mainstream Jewish community on issues related to White dispossession and Israel respectively, the letter have been far more active in trying to convert other Jews and they speak for far greater numbers of Jews on Israel-related issues than Auster or Gottfried do on issues related to White dispossession. And in any case, the mainstream Jewish community remains as staunchly anti-White and pro-whatever-the-government-of-Israel-wants as ever.

Auster cannot point to any significant Jewish organization that has dissented from the dispossession of White America. (To be sure, groups like ultra-Orthodox Hasidic Jews have played no role in the dispossession of White America, either in favor or in opposition, since they live in a hermetically sealed world completely cut off from the rest of the society.) Nor can he point to any other identifiable group that promoted these cultural changes. While it is true that Europeans are more prone to individualism and moral universalism than other groups and this made them more susceptible to dispossession (see here, p. 14ff), there can be little doubt that Jewish activism is ultimately responsible for the displacement of White Americans (see, e.g., here).

The fact that some Whites have greeted these changes is expected (although it is certainly short sighted and selfish), given the fact that in contemporary American society the media environment (the constant propaganda of Whites as evil noted by Auster; see also here) and the rewards (e.g., career opportunities for White university administrators or corporation CEO’s who promote multiculturalism) and punishments (e.g., job loss and ostracism resulting from opposing multiculturalism) overwhelmingly favor the changes wrought by the Jewish hostile elite. The power of the hostile elite is now institutionalized and strongly defended from attack, particularly against attacks by disaffected Whites. As noted above, a key marker of Jewish power is that Jewish power, unlike the power of any other group, has been successfully relegated to outside the boundaries of acceptable discussion.

Moreover, Jewish influence extends far beyond the organized Jewish community. The very large influence of Jews in the media, resulting in the invidious portraits of Whites and Christianity and positive portrayals of everything Jewish (see here, p. 53ff), has been the work of individual Jews and informal Jewish networks, not Jewish organizations.

The same can be said of the Jewish networks involved in the Jewish intellectual and political movements discussed in The Culture of Critique—movements that collectively undermined the concept of America as a White, Christian nation. Indeed, the crux of the issue, displacement-level non-White immigration, is a consensus issue among all Jewish organizations and among all Jews from the far left to the neoconservative right. As Auster says about neocon Norman Podhoretz, he “does not regard non-Jewish Americans as his people. In effect, he sees America as ‘one nation, many peoples’—which is, of course, the multiculturalist view of America.” And remember, Podhoretz, is what passes as a conservative among Jews. The hatred for the White establishment among neocons as they were climbing the ropes of power is legendary (see here, p. 4).

Righteous Anger

So what is the appropriate reaction to all this among White Americans? Recently Bill O’Reilly has been harping on “righteous anger” as an entirely appropriate response to the rather mundane issue of President Obama’s failure to propose specific budget-cutting measures. Given the cataclysmic consequences to White America, righteous anger at the Jewish community is an entirely appropriate response for Whites whose cultural and demographic displacement is well-advanced as a result of Jewish activism. This is, after all, the mirror image of the hatred that is such a prominent characteristic of the mainstream Jewish community, as noted here in the discussion of Dershowitz, Wieseltier, Handlin, and Rabbi Goodman and reflected in the theme of Jews as a hostile elite. (Whites expressing righteous anger at what Jews have done to America are likely to experience far more negative consequences than did these Jews for openly expressing their hatred toward White America—a telling indication of Jewish power.)

No one would think it unjustifiable if a people becomes angry when they are physically invaded, reduced to a minority, and their culture taken away from them. Although not the result of physical invasion, the end result of this Jewish onslaught is exactly the same.

There is no more grievous crime against a people than the crime being committed against White America. Righteous anger is an appropriate response indeed.

Jewish-controlled media – Why?

The blogger Armor linked the below article by William Pierce in the previous thread but the question remains: How on Earth could whites handed over no less than their culture-creating medium to an alien tribe?

For goodness sake!: Why? I for one blame the latest phase of Western Christian civilization for such treachery (see The Fair Race’s Darkest Hour).

Pierce said:


JEW-TOP-MANAGEMENT1

There are so many things worthy of comment today that it’s difficult to make a choice.

Certainly, one of the more significant things is the world’s reaction—or lack of reaction—to the election of Ariel Sharon to be Israel’s prime minister, as soon as he can put together a government. Do you remember the reaction of the mass media, the politicians, the leaders of the Christian churches, and all the rest of the big shots when Jörg Haider’s Freedom Party won enough parliamentary seats in the Austrian elections a little over a year ago to have a role in the Austrian government? Some countries recalled their ambassadors. Politicians around the world were shaking their fingers at Austria and announcing that they would not tolerate Haider’s participation in the Austrian government. Trade embargoes against Austria were threatened. And the reason? Haider had broken some taboos by making statements the Jews didn’t like. He had said that there had been many decent people fighting on the German side during the Second World War, including people in the SS. He had said that some of Hitler’s economic policies in the 1930s had made good sense. And he had called for a cutoff of immigration into Austria.

Now, Haider is not made of very stern stuff, and when he was criticized for his statements, he apologized and back-pedaled. But his apologies had not been enough, and the electoral success of his party resulted in a continuous barrage of sensationalistic media attacks against him and the ostracism of Austria by everyone who stepped to the music of a Jewish drummer.

So now Ariel Sharon is set to become the prime minister of Israel. Sharon is the man who, as Israel’s minister of defense in September 1982, during Israel’s invasion of Lebanon, made the arrangements for the slaughter of more than 3,000 Palestinian women and children in the Sabra and Shatila refugee camps just outside Beirut. The Palestinian fighters had evacuated the camps, leaving their women and children behind, after being assured by the U.S. government of Ronald Reagan that their families would be safe. As the Jews moved in, radio communications among Israeli military commanders were monitored in which they talked about carrying out “purging operations” in the refugee camps. Then the Jews surrounded the camps with their tanks so no one could escape and sent in the butchers. For two days they kept the camps sealed while the slaughter went on. They kept the camps illuminated with flares at night to assist the murder squads. That was Ariel Sharon’s work: more than 3,000 murdered women and children, murdered in a characteristically Jewish way after tricking the men into leaving their families unarmed and defenseless.

But the massacre of refugees in Sabra and Shatila that gave Sharon the nickname “Butcher of Beirut” wasn’t his only work. Long before 1982, when Sharon was an Israeli army general, he was notorious for the atrocities he and his troops committed. He liked nothing better than to sneak into an undefended Jordanian village at night with his soldiers and go on a throat-cutting rampage. After the reaction to his butchery in Sabra and Shatila in 1982, Sharon was obliged to resign as defense minister and leave politics for a while. But when he decided to run for prime minister last year, he prepared the way by deliberately provoking the violence and killing that have been so much in the news in recent months. At a moment when things were already extremely tense, he marched up to Jerusalem’s TempleMount with a large contingent of armed bodyguards who chased away Moslem worshippers and caused outrage among Palestinians. This outrage predictably erupted into stone throwing by Palestinian children and the shooting of Palestinian civilians by Jewish soldiers. Barak couldn’t restore order, and so Sharon beat him in last week’s election and won the chance to become prime minister in his place.

And where is the outrage among the politicians who were wagging their fingers at Jörg Haider a little over a year ago? Where are the sensational media stories about Sharon’s criminal history? Why are the church leaders who condemned Haider’s “immoral” statements now silent? Who is threatening to recall an ambassador from Israel or to cut off trade with Israel?

This is a lesson for those with eyes to see. It is a lesson not so much about Israel’s atrocious behavior but about the hypocrisy and utter dishonesty that characterize virtually all of those outside Israel who occupy positions of power and influence. And it also is a lesson about the nature of our mass media, a lesson about the motivations of the men who control the media. The conventional wisdom is that the media are liberal, that the men who determine their policies are liberals, leftists. But that isn’t so. The truth of the matter is that the media are not liberal: they are Jewish. The men who control them are not liberals: they are Jews. And that is why the media reacted the way they did to Haider’s electoral success in Austria and to Sharon’s success in Israel. Understand? If you believe that you have any other explanation for their behavior, tell me about it.

Well, I could talk all day about this subject—about the absolutely fundamental problem for the whole world that this Jewish control of the media is—but let’s talk about some other things today. There have been lots of new Black-on-White crimes that the media bosses have decided that you don’t need to hear about. An unfortunately high percentage of these crimes have been against young White women. In Little Rock, Arkansas, for example, a serial rapist has raped at least eight White women at gunpoint during the past five weeks. I say “at least eight” because eight victims so far have come forward and given matching descriptions of the Black rapist to police. I have no idea how many other women have been too afraid or too embarrassed to go to the police or simply are unable to give an adequate description. Anyway, we have a Black rapist on the loose in Little Rock who has brutally raped at gunpoint at least eight White women in the last five weeks, and it’s not news outside of Little Rock.

Three months ago, back in November of last year, I told you about the disappearance of Lucie Blackman in Tokyo. Lucie was an exceptionally attractive 21-year-old English girl—a tall, slender, blue-eyed blonde—who went to Japan as a tourist and ended up working as a “hostess” in an exclusive Japanese businessmen’s club. And then she disappeared. In November I told you that although no trace of her had yet been found, Lucie almost certainly had been drugged, raped, and murdered by a Japanese real estate tycoon, Joji Obara, with whom she had been seen leaving the club. Obara liked tall, blonde girls and already had raped a number of them and gotten away with it. Well, now Lucie has been found. That is, her head, her torso, and her hands have been found embedded in a concrete block a little over 200 yards from Obara’s waterfront luxury apartment. It’s big news in Japan, but I’ll bet you hadn’t heard about it. I mean, what a story! Tall, beautiful English girl, wealthy father, predatory Japanese rapist who is a business tycoon, girl’s dismembered body discovered in concrete block near tycoon’s apartment, and it isn’t news in America!

Listen, this is another subject I could spend all day talking about. I have detailed reports on my desk right now of half a dozen other cases of White women raped or murdered or both by Blacks here in the United States in the past few weeks, and the news has been covered up except in the immediate areas where the crimes took place. I believe that it’s worthwhile continuing to talk about these crimes even after I’ve made my point because there always are new listeners who need to be convinced.

After I reported on the mass rape and murder of Whites in Wichita, Kansas, by two Blacks a few weeks ago, I had a number of new listeners write to tell me that they hadn’t believed me when they heard my broadcast, so they had checked it out themselves and were astounded to find out that it was true. They hadn’t thought it possible that anything so horrendous could be or would be covered up. They hadn’t believed that any responsible person—the news director for any national news medium, for example—would want to cover up such a thing. I believe that every time I talk about something like the Wichita massacre I help a few more people discover just how serious a problem we’re facing.

And certainly it’s a serious problem when the people who control the national media deliberately distort the news, suppressing some news and exaggerating other news, in order to mislead public opinion. That is a serious problem. But I’m afraid that often I am guilty of not probing the nature of the problem deeply enough. I’ll give you an example. Members of my organization, the National Alliance, have been distributing some of our publications in Little Rock recently, calling attention to the rising incidence of Black crime against White people. This is a bit of a sensitive issue in Little Rock at the moment because of the series of Black-on-White rapes there I mentioned a minute ago, and while the consciousness of the White citizens of Little Rock is up a bit, we are seizing the opportunity to provide some information to them to which they otherwise might not be as receptive.

Well, the unfortunate fact of the matter is that a majority of the White citizens of Little Rock—and every other city in the United States—are not receptive to any information or idea that is Politically Incorrect, no matter how atrocious the situation. They will cling to Political Correctness like a drowning man clings to a life preserver. They will think what they are told to think and say what they are told to say by Authority. They are lemmings.

After one of our distributions in Little Rock a couple of days ago I received a letter from a lemming there. He began his letter:

Get out of Little Rock! The last thing this city needs is a bunch of ignorant, shortsighted, ill-bred bigots tainting the rest of us with hate. I was disgusted when I saw hundreds of your organization’s pamphlets littering the driveways of normal, decent people here. Et cetera.

He went on to tell me in a prissy, self-righteous way that he is a White conservative who always votes Republican. He also said, however:

Give up your dream of a White nation. It is not going to happen, and it shouldn’t. The world is a diverse place, and it is the better for it.

That, of course, is the party line of both the Democrats and the Republicans, with perhaps a barely detectable difference in emphasis. “Diversity is good. More diversity is better” is the Politically Correct party line. The lemmings believe it because they have heard it directly from their TV. Their favorite sports stars and Hollywood celebrities say the same thing. Al Gore and George Bush say that they believe it, and, by golly, so does every lemming. And the lemmings never heard either Al Gore or George Bush say a bad word about Black rapists who prey on White women. Their TV never has told them anything about Black rapists.

Undoubtedly they are against rape—at least, the respectable, Republican lemmings are. Presumably, the lemmings who have voted for Bill Clinton in the past can’t be very much against rape. But even the Republican lemmings will suddenly have very mixed feelings when the racial aspect of rape is raised. They know that it’s okay for them to be against rape. But it’s not okay to talk about or even think about Blacks raping White women. That hints of not being sufficiently enthusiastic about the wonderful diversity that has been growing like a rapidly metastasizing cancer in our society for the past 40 years or so. The Correct party line is that diversity is all good; there must be no reservations about that: nothing that questions the goodness of diversity.

I mean, just imagine where talking or even thinking about Blacks raping White women might lead. One might think back to a time where Blacks raping White women was virtually unheard of, because, for one thing, Blacks weren’t permitted to hang around White neighborhoods, and for another thing, for a Black to lay a hand on a White woman meant certain death. One might then begin thinking about how and why such a big change has come about over the past 40 years. One might begin thinking about the relationship between the increase in diversity and the increase in the incidence of Blacks raping White women. Oooh! Very Incorrect thinking!

It’s easy to see why the Republican lemming who wrote to me from Little Rock is upset. He is afraid that if I and other National Alliance members talk about the racial aspects of rape in Little Rock it will, to use his words, “taint the rest of us with hate.” Which is to say, that if National Alliance members in Little Rock make a big enough fuss about Blacks raping White women there, and people in Little Rock start thinking about it and talking about it, people in other parts of the country may suspect that the folks in Little Rock are “tainted with hate.” They will suspect that the Republican lemmings of Little Rock aren’t sufficiently enthusiastic about increasing diversity there. I believe that, unfortunately, the Republican lemming who wrote to me is more concerned about that than he is about stopping the rape of White women by Blacks.

Ten years ago I used to think that the way to straighten out the thinking of Republican lemmings was to hit them up alongside the head with a piece of two-by-four or with a sturdy, oak table leg. Then as I learned more about lemmings I realized that wasn’t really necessary. Trauma and privation certainly aren’t bad things when people need to be reoriented, but what is far more effective is simply to change their authority figures. Lemmings don’t need to have their thinking straightened out with a piece of two-by-four, because in a very important sense of the word they don’t think.

The Republican lemming who wrote to me didn’t look at the evidence, think about it, and then come to the conclusion all by himself that more diversity is better. That’s what his TV told him, and he’s just parroting it back. Lemmings no more think about what they’re saying than talking parrots do. That doesn’t necessarily mean that they’re stupid. This Little Rock Republican may be able to program his own VCR and figure out his income taxes all by himself, but when it comes to the question of Political Correctness, he does not think. It’s a conditioned reflex.

I’ve talked with you before about this lemming phenomenon, but it’s an extremely important idea, and it leads to some very important practical conclusions, so I want now to run quickly through the idea once again. First, in the struggle for racial survival in which we are now engaged perception is extremely important. It is essential for people to believe that our struggle can be won. Many people who should be working with me or actively supporting me look at all of the people parroting back what they hear on TV, and they compare that 96 or 97 or 98 per cent of the White population with the very small number of people who are willing to speak out against Sumner Redstone’s plan for a more diverse America, and they are discouraged. They conclude that it’s hopeless, that the odds against us are too great, that the forces of lemminghood are too strong. And so they give up. They won’t fight back.

But you know, that’s the wrong way to look at the struggle. It’s not us versus the lemmings. It’s us versus the people who tell the lemmings what to think. And that’s a very important distinction. I’m reminded of something I saw as a small boy. It’s the scene in The Wizard of Oz when Dorothy and her friends discover that the seemingly all-powerful wizard is not so powerful after all without his illusions and special effects. The Jews are primarily illusionists. They work behind their television screen to create the illusion that everyone agrees with their poisonous ideas and is happy with the way Jews are pushing things: the illusion, for example, that every “normal, decent” person is happy with the trend toward more and more “diversity.” But pull the plug on their television, so that the illusions no longer appear on their screen, and one finds them not so formidable a force after all. And the lemmings, without being told what to think, can only mill around in confusion.

Which is not to say that the lemmings in their mindless millions are not dangerous and can be ignored. The point is that we don’t have to convert the lemmings. We don’t have to persuade them. We just need to whip the illusion-masters. Then the lemmings can be turned 180 degrees in a matter of weeks. The same lemmings who now call for more diversity—and really believe what they are saying—will be calling for racial cleansing and a homogeneous White America—and really will believe what they will say, when the mass media have been taken away from the Jews and returned to the control of our own people.

And that is why I emphasize over and over on these broadcasts the importance of being able to communicate with our people, the importance of breaking the Jewish monopoly control on the dissemination of information and ideas and images and illusions. The key to the survival of our people—the key to returning our people to moral and spiritual and racial health, the key to salvaging what is left of our civilization and our culture and restoring them to health and progress—is, first, to be able to compete effectively with the Jews in communicating with the non-lemming two or three or four per cent of the population able to think for themselves; and then to smash the Jews’ grip on the media with which they control the thinking of the lemmings.

That certainly is not an easy task—but it’s a much more feasible task than trying to make the lemmings think for themselves, and it is more feasible than trying to convert the lemmings while the Jews are still in control of their machinery of illusion. So what we do now is continue to build our own media—continue to gain more listeners every week to these broadcasts; continue to build our ability to disseminate leaflets wherever they may reach anyone with an open mind; continue to make books and other printed material and audio material and video material available to people seeking the truth—and to do this faster than the Jews can move forward with their efforts to ban the First and Second Amendments, thereby outlawing their competition and assuring the perpetuation of their monopoly control of the minds of the lemmings.

We’ll talk more about this in later broadcasts, because it is by far the most important task for the survival of our people.

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Originally a broadcast, “Sharon, Rape, and the Wizard of Oz” was eventually published in Free Speech – February 2001 – Volume VII, Number 2.