Heisman’s suicide note, 10

Friedrich Nietzsche claimed that modern morality and modern democratic, egalitarian ideas are superficial secularizations of Christian values. His masterful philosophical and psychological analysis of Jesus and his movement is the starting point of any significant discussion about Christianity’s relationship to modern values. Christianity, he claimed, was a slave morality, and modern egalitarianism rests upon the underlying victory of value revolution Christianity initiated.

Yet the secularization thesis is not an exclusively elitist insight. As popular historian Thomas Cahill put it in The Gift of the Jews, “There is no way that it could ever have been ‘self-evident that all men are created equal’ without the intervention of the Jews.” No matter which way one looks at it, whether elitist or populist, Jews, including Jesus, have been decisive in molding the evolution of civilization in the West through the inordinate influence of Christianity.

Contra Nietzsche, evolutionary biologist Richard Dawkins, in The God Delusion, takes the diametrically opposite view that “modern” morality does not come from the Bible. One of the greatest failures of Dawkins’ book is that he fails to even mention Nietzsche; he fails to mention the most relevant and potent challenge to his belief that the morality of modernity has nothing to do with the Bible. Among the reasons that Dawkins did not confront Nietzsche, perhaps this is the most obvious: if Nietzsche is right, Dawkins is wrong…

Dawkins believes in an ever-moving Zeitgeist. This spirit of the times is a spirit of progress that moves away from prejudices such as racism, sexism, and homophobia, and towards some form of political equality. This politically leftwards shift, he claims, has no connection with religion; it even marches on despite religion. But if modern egalitarianism does not come from the Bible, then where does it come from? Dawkins explained:

The onus is not on me to answer. For my purpose it is sufficient that they certainly have not come from religion.

That is an explanation? How can religion be ruled out if he has no substantial alternative explanation? While his atheism is a lack of belief in God or gods, he is unable to offer a positive scientific explanation for the modern Western values he has faith in. Dawkins accepted the premise that morality is ‘not necessarily constructed by reason’. But if reason cannot determine fundamental values, then liberalism and the mysterious modern Zeitgeist of progress rest on fundamentally irrational foundations.

Dawkins apparently believes in a spontaneous generation or special creation theory of modern values. In the special creation theory of modern political equality, Christianity has nothing to do with its quick and sudden evolution. “Progress” thus progresses from a spontaneous generation of modern egalitarian values. Dawkins writes almost as if modernity did not evolve out of the Christian world that preceded it…

Jesus turned the ancient world upside down. Either Roman/Jewish war would tear him apart, or Jesus would tear Roman/Jewish war apart by attacking the kin selective nepotism that polarized both Roman and Jew in opposition to Jesus himself. Jesus reversed kin selective values through hatred of the family. Dawkins apparently prefers the Old Testament on this point, and criticized Jesus for his “dodgy family values.” But if Dawkins is going to criticize Jesus’s anti-kin selective values, he should really criticize the values of modernity. What “modern moralist”, Dawkins asked, would follow Abraham? Yet Abraham’s willingness to kill his own son in the name of God is a theological root of Jesus’s hatred of the family. God was not to be confused with pure family values…

To reverse kin selection is to destroy the human family. This is how Jesus attempted to bring the world-rule of the selfish gene to an end. In standing as an individual against kin selective, Jesus acted as the supreme monkeywrench in the gene machine that undergirded modern individualism.

Dawkins hypothesized that indiscriminate altruism in the modern context, along with sex with contraception, are misfirings of former genetic adaptations. Since Dawkins subscribes to some form of the liberal egalitarian Zeitgeist, this means that Dawkins values this misfiring of ancient genetic adaptations. Dawkins thus believes that these forms of genetically maladaptive behavior are good. Why does Dawkins value genetically maladaptive behavior?

Jesus represented a social problem and his innovative ethics represent, in a sense, a kind of solution. Jesus’s ethics are fundamentally selfish in the sense that, in attacking kin selective altruism with an incompatible standard of anti-kin selective altruism, he opened a place for the half-breeds… Christianity, an antidote to genetically adaptive hatred, is probably the deepest source of the implicit modern valuation that the nepotism of kin selection (i.e. Christ killing Nazi racism) is evil.

Jesus was a mutt, but not just any kind of mutt. Jews and Romans were considered political opposite—and often spiritual opposites. Romans considered themselves the alphas of their world, and the Jews the omegas of their world. Jews considered themselves alphas in the eyes of God, and the Romans as the moral omegas of their world. Jesus combined these incompatible alpha/omega conflicts within himself. Jesus could be conceived as both the alpha and the omega his social order. All previous “social” boundaries were broken in his individual being. His very existence implicated the breaking of all social boundaries. All the seeds of modernity, as a break with the ancient world, are latent within the existence of Jesus…

Being a bridge of the gulf between gentile and Jew in life, Jesus was a bridge of the gulf between gentile and Jew in death. Gentile assimilation of Christianity over a thousand medieval years gradually engendered the modern idea of humanity. The assimilation of Jew and gentile in Jesus is what opened assimilation of Jew and gentile in the modern West.

If reason, in itself, cannot determine fundamental values, it becomes clearer that Christianity provided the ethical ends, while modernity bridged the chasm between the real and ideal by providing the technological means to realize those ethical ends. Modernity was bred out of a struggle between the real and the ideal in the form of a struggle for moral superiority…

The path towards self-destruction through moral superiority can be discerned in Matthew 5:38-39:

You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.

When Jesus say “But I tell you”, he is upping the ante above Judaism’s upping the ante above paganism.

Non-violent resistance is not a modern invention; it was practiced by first-century Jews against Rome. Jesus’s political powerlessness, however, became the limitation that grounded his theological innovations. Jesus’s innovations with Judaism mirrored the origins of Judaism itself in paradigmatic Egyptian slaves. The less powerful one is, the higher one’s ethic may be—at least in principle. Christianity is more evolved than Judaism in that it has even lower or more forgiving standards of what a good human being is than Judaism…

Jesus’s death as a gene propagator, and resurrection as a meme propagator, can be understood as a supernatural defiance of the “natural law” of natural selection. Bodily death was not the final word.

The sanctification of human life in opposition to natural selection was Biblically expressed through the notion of the human soul, and especially mind/body dualism…

Modern liberalism has not been inclined to acknowledge its historical debt to Christianity anymore than Christianity has been historically inclined to acknowledge its Jewish parentage. Yet one cannot fully understand the secularization of Christianity except as a development with roots in the preceding paradigm of Christianity’s separation from Judaism.

When rootless West moderns trace their roots to Christianity, they are led to Christianity’s roots in Judaism (this is surely a formula for rootlessness).

[pages 488-500]

Heisman’s suicide note, 8

Americanism is really a form of Judaism

Years after the death of his comrade, Karl Marx, and only about a year before his own death in 1895, Frederick Engels, co-founder of the communist movement, published an essay called “On the History of Early Christianity”. It began:

The history of early Christianity has notable points of resemblance with the modern working-class movement.

Like the latter, Christianity was originally a movement of oppressed people: it first appeared as the religion of slaves and emancipated slaves, of poor people deprived of all rights, of peoples subjugated or dispersed by Rome. Both Christianity and the workers’ socialism preach forthcoming salvation from bondage and misery; Christianity places this salvation in a life beyond, after death, in heaven; socialism places it in this world, in a transformation of society.

Both are persecuted and baited, their adherents are despised and made the objects of exclusive laws, the former as enemies of the human race, the latter as enemies of the state, enemies of religion, the family, social order. And in spite of all persecution, nay, even spurred on by it, they forge victoriously, irresistibly ahead. Three hundred years after its appearance Christianity was the recognized state religion in the Roman World Empire, and in barely sixty years socialism has won itself a position which makes its victory absolutely certain.

Engels thus believed that a form of socialism “did in fact, as far as it was possible at the time, exist and even became dominant—in Christianity.” Christianity had a “class” appeal comparable to monotheism’s earlier storybook appeal to a “class” of Pharaoh’s Hebrew slaves.

Of all the attempts that have been made to link Christianity and communism, this is among the most significant. Written soon before his own death, it was like Engels’ final confession. Yet one point that Engels avoided, a point that would have been impossible for him not to take mental note of, was the Judaic origins of both Jesus and Marx. This unspoken theme was handled by downplaying the significance of the Judaic background of Jesus, and thus seemingly implying that the same held for Marx…

Whereas Roman values synthesized the good with the virtues of the soldier, Biblical monotheism disassociated the good from the virtues of the soldier… While Caesar presumed god-status as the highest among humans, Jesus on his crucifix attempts to demonstrate a way in which the lowest can be highest… Christian values turned the political arena from the arena of highest human virtue to the arena of the lowest human virtue…

Jesus, like Marx, takes aim at an entire system of perceived injustice. The Kingdom of God represents Jesus’s “system”. The Kingdom of God is Jesus’s equivalent of Marx’s imagined successor to the capitalist system. Just as Jesus claimed that he came, not to abolish, but to fulfill the laws of Moses (Matt. 5:17), Marx saw communism, not as the absolute negation of capitalism, but as the fulfillment of the logic of history. In both Christianity and communism, taking the most leftward logic to the extreme led to the production of something new and ultimately opposite.

In his papers on the Jewish Question, Marx wrote:

Christianity sprang from Judaism; it has now dissolved itself back into Judaism. The Christian was from the start the theorizing Jew; the Jew therefore the practical Christian, and the practical Christian has once more become Jew.

The classic “practical Christian” is the American. Americanism, then, is really a form of Judaism, not a form of Christianity. This implies that the capitalist age is a Jewish age, and that Karl Marx was a theorizing Jew who prophesized a new Christianity called communism.

Christianity collapsed into capitalism, in part, because Christianity attacked the patriarchal virtues of duty and family that override selfish individualism. Above all, it was the Christian valuation of a form of altruism that subverts kin selective altruism that helped pave the way towards capitalist individualism. In a sense, Christianity led the modern West to a state more like Jews. This means that Christianity inadvertently helped produce the capitalist world criticized by Marx.

Marx’s relatively superficial conception of “class” warfare has deeper roots in a more fundamental form of internal warfare—Jesus’s attack on the family:

Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household.

Jesus’s sword was poised to divide kin, to divide the family, and to divide generations against themselves. This is a historical root of the Marxist “class” warfare that divides society on a higher level…

Jesus’s attacks on the Pharisees may have influenced Marx’s anti-Jewish tracts. Although Marx himself was born a German Jew, he was converted to Christianity at an early age. Just as Jesus was formally a Jew in an anti-Roman culture, Marx was formally a Christian in an anti-Jewish culture. But was Jesus treated as a full Jew? Was Marx treated as a full Christian? Just as Jesus became, in a theoretical sense, more Jewish than the Jews, Marx became, in a theoretical sense, more Christian than the Christians. For both Marx and Jesus, then, the issue of assimilation by law, but discrimination in fact, may have been a common impetus for world shattering prescriptions.

As Walter Kaufmann put it, Marx’s “impassioned interest in the salvation of wretched humanity made him the second Jew in history to be accepted by almost half of humanity as a messiah”…

Modern leftist causes would not have taken deep root without the fecund soil prepared by Christianity. The “Good News” of secular leftist revolutionary liberation was, in part, a reaping what Christianity had sown.

Hitler showed what can happen when the assumption of Christian influence is profoundly questioned. The difference between Roman altruism and Christian altruism is like the difference between National Socialism and Marxist socialism. The Nazis brought back the ancient pagan way that preceded Christianity as a corollary of bringing back the primacy of biological evolution.

[pages 463-470]

Heisman’s suicide note, 4

Editor’s note: To better understand Mitchell Heisman✡ yesterday I printed the first five hundred pages of Suicide Note, and I have been reading it carefully. Although he shot himself after finishing his book, committing suicide does not mean he was aware of the Jewish Problem.

Suicide Note is a labyrinth full of traps for the unsuspecting reader. Even before I printed the first 500 pages, I told Spahn Ranch that getting into that book reminded me of Bacon’s criticism:

Francis Bacon said that philosophers love to spin webs. You can imagine the care one must have with this large web [Heisman’s book]. I feel like Frodo crossing Shelob’s tunnel with no more help than the Phial of Galadriel!

But this light is enough for me to orient myself in such a tunnel. In fact, in about fifteen minutes you will see, as my first entry about this new Otto Weininger, my excerpts from his extremely long-winded book. [comment link: here]

More than long-winded, Heisman reminds me of ‘Sartre’s verbosity diarrhea’: what an American visitor observed when visiting Sartre in Paris. Just compare this with the laconic way in which the Spartan spake (see the series on Sparta that these days publishes The Occidental Observer, for example: here).

Although I’m not going to read all of Heisman’s Suicide Note, in the comments section I also told Joseph Walsh the following:

If I understand the kike correctly, he’s saying that through Xtianity the Jewish memes have won the battle over Aryan genes; and that the creation of ‘God’ thru A.I. will even take that victory further, obliterating race altogether and even the human species. [comment link: here]

The triumph of the Aryan would be the triumph of white genes over Jewish memes. Recall in Evropa Soberana’s essay that, when the Jews realised that they could not defeat the Romans through conventional wars—genes—they resorted to the subterfuge of confusing them by means of an ethnosuicidal theology—memes. Heisman✡ is good to see this theology. He wrote:

 

______ 卐 ______

 

Jesus radicalized a form of altruism. But here one must be very careful about precisely what kind of altruism Jesus radicalized. At first glance, it would appear that Jesus radicalized “love your neighbor”. Jesus did praise loving your neighbor, but “neighbor” can be ambiguous; somewhere between family and enemy. Insofar as “loving your neighbor”, in practical terms, amounts to loving your kin or your tribe (as opposed to enemies of your kin or tribe), radicalizing the love of kin or tribe would amount to advocating radical Jewish nationalism. Was this Jesus’s defining innovation, a morality of exclusive Jewish nationalism?

You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you. (Matt. 5:43- 44)

Jesus’s reversal implied not only loving your enemies, but hating your neighbor—insofar, that is, as “neighbor” is connected with family in opposition to enemy. Jesus did not radicalize the corrective of the Jewish kinship paradox; Jesus radicalized the Jewish kinship paradox itself. This is one reason why Jesus’s innovations contradicted Jewish law at its traditional root. Instead of preaching “love thy neighbor” as a correction of “causeless hatred”, Jesus radicalized causeless hatred itself: Brother will betray brother to death, and a father his child; children will rebel against their parents and have them put to death. All men will hate you because of me, but he who stands firm to the end will be saved. When you are persecuted in one place, flee to another. (Matt. 10:21-23)

In place of the Old Testament commandment, “You shall not hate your brother in your heart”, Jesus preached, in effect, you shall hate your brother in your heart. This necessarily broke Jewish law. And this is why the kind of “love” Jesus advocated worked against Jewish “nationalism” and towards human internationalism. This extreme compelled the genesis of Christianity out of Judaim. Unqualified radical altruism leads to the negation of family values…

The core innovation at the heart of the Five Books of Moses is the Exodus paradigm; the inversion of the Egyptian pyramid-hierarchy; the first revolution. From Judaism to Christianity to the neo-Judaism of liberal democracy to neo-Christianity of Marxism, all of these revolutions share in common the fire started by Moses: the decisive triumph of nurture over sociobiological nature. Like waves that ripple from a singular stone plunged in water, all share reverberations of the first revolution. Like a miracle, the ripples are gathering back to their singularitarian source, humanity’s last revolution. [pages 126-128]

 

______ 卐 ______

 

Editor’s note:

‘And this is why the kind of “love” Jesus advocated worked against Jewish “nationalism” and towards human internationalism’ wrote Heisman✡ above. This is one of the dozens of traps I have found in Heisman’s book. What this guy astutely omits is that Jesus’ message is not really directed at the already ethnocentric Jews but at Romans.

At this point I differ radically from both commenter Arch Stanton and Heisman✡. The trick of the Jewish psyop is to make us believe that a wise individual said such and such, that eventually the evangelists recorded and now good Christians try to use as a new golden rule.

There is no historical evidence of this, as Joseph Hoffmann saw in the primal essay of this site to understand the so-called historical Jesus. What can be verified with certainty is that the authors of the New Testament were either Jews or Judaised gentiles. That is what concerns us.

The trap of Heisman✡ and of every Christian or neo-Christian is that they continue to sell us the idea of a historical Jesus who fought for such and such ideal, when ultimately the only thing that matters is the so-called New Testament itself: its message to the Romans; who wrote it, and the motivation of the authors.

When one reads the passages quoted above by Heisman✡ the motivation is obvious.

____________

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Heisman’s suicide note, 3

Rupture: How Christ hijacked
the moral compass of the West

The English word “virtue” is derived from the Roman word virtus, meaning manliness or strength. Virtus derived from vir, meaning “man”. Virilis, an ancestor of the English word “virile”, is also derived from the Roman word for man.

From this Roman conception of virtue, was Jesus less than a man or more than a man? Did the spectacle of Jesus dying on a Roman cross exemplify virtus; manliness; strength; masterliness; forcefulness? Consistent with his valuation of turning the cheek, it would seem that Jesus exemplified utterly shamelessness and a total lack of the manly honor of the Romans.

Yet the fame of his humiliation on the cross did, in a sense, exemplify a perverse variety of virtus, for Jesus’s feminine, compassionate ethics have mastered and conquered the old pagan virtues of the gentiles. Jesus’s spiritual penis has penetrated, disseminated, and impregnated the West with his “virtuous” seed. And it is from that seed that “modernity” has sprouted.

Jesus combined the highest Roman virtue of dying honorably in battle with highest Jewish virtue of martyrdom and strength in persecution. This combination formed a psychic bridge between pagan and Jew, i.e. between ideal cruelty in war and ideal compassion in peace. This is one way in which Christianity became the evolutionary missing link between the more masculine ethos of the ancient pagan West and the more feminine ethos of the modern West.

The original Enlightenment notion of revolution reflects a quasi-creationist view of change that makes the sudden rupture between the moral assumptions of the ancient and modern world almost inexplicable. However, if we take a more gradualistic view of social change wherein modern egalitarianism evolved from what preceded it, then the origins of modern political assumptions become more explicable. The final moral-political rupture from the ancients became possible, in part, because Christianity acted as an incubator of modern values.

Christian notions of “virtue” were not an outright challenge to pagan Roman virtue by accident; these values were incompatible by design. To even use the Roman term “virtue” to describe Christian morality is an assertion of its victory over Rome. The success of the Christian perversion of the manliness of Roman “virtue” is exemplified by its redefinition as the chastity of a woman.

A general difference between ancient Greco-Roman virtue and modern virtue can be glimpsed through the ancient sculpture, the Dying Gaul. The sculpture portrays a wounded “barbarian”. Whereas moderns would tend to imitate Christ in feeling compassion for the defeated man, its original pagan cultural context suggests a different interpretation: the cruel defeat and conquest of the barbarian as the true, the good, and the beautiful.

The circumstances of the sculpture’s origins confirm the correctness of this interpretation. The Dying Gaul was commissioned by Attalus I of Pergamon in the third century AD to celebrate his triumph over the Celtic Galatians of Anatolia. Attalus was a Greek ally of Rome and the sculpture was only one part of a triumphal monument built at Pergamon. These aristocratic trophies were a glorification of the famous Greco-Roman ability to make their enemies die on the battlefield.

A Christian is supposed to view Christ on the cross as an individual being, rather than as a powerless peasant of the despised Jewish people. If one has faith in Jesus, then one “knows” that to interpret Jesus as the member of a racial-religious group is wrong and we “know” that this interpretation is wrong. How do we “know” this? Because we have inherited the Christianity victory over Rome in that ancient war for interpretation.

Liberalism continues the Christian paradigm by interpreting Homo sapiens as individuals, rather than members of groups such as racial groups. If it is wrong to assume Jesus can be understood on the basis of group membership, then the evolutionary connection between Christianity and modern liberalism becomes clearer. Jesus was a paradigmatic individual exception to group rules, and his example, universalized, profoundly influenced modern liberal emphasis on individual worth in contradistinction to assumptions of group membership.

Love killed honor. The values of honor and shame are appropriate for group moralities where the group is valued over “the individual”. Crucially, such a morality is inconceivable without a sense of group identity. Jesus’s morality became liberated from a specifically Jewish group identity. Once it dominated gentile morality, it also eroded kin and ethnic identity. The Christian war against honor moralities became so successful and traditional [that] its premodern origins were nearly forgotten along with the native pagan moralities it conquered.

Jesus’s values implicated the end of the hereditary world by living the logical consequences of denying the importance of his hereditary origins. This is a central premise underlying the entire modern rupture with the ancient world: breaking the import of hereditary origins in favor of individual valuations of humans. In escaping the consequences of a birth that, in his world, was the most ignoble possible, Jesus initiated the gentile West’s rupture with the ancient world.

The rupture between the ancient and the modern is the rupture between the rule of genes and the rule of memes. The difference between ancient and modern is the difference between the moral worlds of Homer and the Bible. It is the difference between Ulysses and Leopold Bloom.

On Nero’s persecution of the Christians, Tacitus wrote, “even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed.” The modern morality of compassion begins with Christianity’s moral attack on the unholy Roman Empire. Christianity demoralized the pagan virtues that upheld crucifixion as a reasonable policy for upholding the public good.

If, as Carl Schmitt concluded, the political can be defined with the distinction between friend and enemy, then Jesus’s innovation was to define the political as enemy by loving the enemy, and thus destroying the basis of the distinctly political. The anarchy of love that Christianity spread was designed to make the Roman Empire impossible. The empire of love that Paul spread was subversive by design. It was as subversive as preaching hatred of the patriarchal family that was a miniature model for worldly empire.

Crossan and Reed found that those letters of Paul that are judged historically inauthentic are also the ones that carry the most inegalitarian message. It appears that their purpose was to “insist that Christian families were not at all socially subversive.” These texts “represent a first step in collating Christian and Roman household ethics.” For these historians the issue is “whether that pseudo-Pauline history and theology is in valid continuity with Paul himself or is, as we will argue, an attempt to sanitize a social subversive, to domesticate a dissident apostle, and to make Christianity and Rome safe for one another.”

What could be more ridiculous that the idea that Jesus’s attack on Roman values would not need some “modification” before making themselves at home in Rome? Jesus and Paul were heretics of mainstream or Pharisaic Judaism and rebels against Rome. Since the purity and integrity of the internal logic of Christianity is hostile to purely kin selective values, there is no way whatsoever that Christianity could survive as a mass religion without corrupting Jesus’s pure attitude towards the family. Jesus’s values subvert the kin selective basis of family values.

That subversion was part of the mechanism that swept Christianity into power over the old paganism, but it was impossible that Christianity maintain its hold without a thorough corruption of Jesus’s scandalous attacks on the family. If not this way, then another, but the long-term practical survival of Christianity required some serious spin doctoring against the notion that Jesus’s teachings are a menace to society.

These, then, are the two options: the pure ethics of Jesus must be perverted or obscured as models for the majority of people or Christianity will be considered a menace to society. The very fact that Christianity did succeed in achieving official “legitimacy” means its original subversive message was necessarily subverted. State-sanctioned Christianity is really a joke played upon on a dead man who never resurrected to speak on his own behalf.

Official Christianity was making Jesus safe for aristocracy; falsifying Jesus; subverting Jesus. Rome subverted his subversion. Jesus attempted to subvert them—and they subverted him. (Bastards!) Yet without this partial subversion of subversion, Christianity would never have taken the deep, mass hold that is its foundational strength.

This insight, that pure Christianity must be perverted in all societies that wish to preserve their kin selective family values, is a key to understanding the process of secularization. Secularization is, in part, the unsubverting of the evidence for Jesus’s original social program from its compromised reconciliation with Rome. The first truly major step towards unsubverting Rome’s subversion of Jesus’s message was the Protestant Reformation.

The Roman Catholic hierarchy contains elements of a last stand of the old Roman pagan virtue, a reminder that it had and has not been subdued completely. The Reformation begun by Martin Luther was directed, in part, against this last stand. While Luther partially continued the containment of Jesus by checking the advance of the idea that heaven should be sought on earth, this German also continued the work of the Jewish radical he worshiped in attacking the hierarchy of Rome.

Secularization is the unsubverting of Jesus’s message subverted by Christian practice. Modern liberal moral superiority over actual Christians is produced by unsubverting the subversion of Jesus’s message subverted by institutional Christianity. There is an interior logic to Jesus’s vision based on consistency or lack of hypocrisy. Liberal arguments only draw this out from its compromises with the actual social world. In this role, Protestantism was especially influential in emphasizing individual conscience over kinship-biological imperatives based on the model of the family.

The average secular liberal rejects Biblical stories as mythology without rejecting the compassion-oriented moral inheritance of the Bible as mythology. That people, still, after Nietzsche, tout these old, juvenile enlightenment critiques of Christianity would seem to be another refutation of the belief that a free and liberal society will inevitably lead to a progress in knowledge. The primitive enlightenment critique of Christianity as a superstition used as a form of social control usually fails to account that its “social control” originated as a weapon that helped to bring down the Goliath of Rome.

Still, at the beginning of the twenty-first century, this old enlightenment era castigation of Christianity for not being Christian endures without realization that this is actually the main technical mechanism of the secularization of Christian values. When one asks, what is secularization?, the attempt to criticize Christianity for its role in “oppression”, war, or other “immoral” behaviors stands at the forefront. Liberal moral superiority over actual Christians commonly stems from contrasting Christian ideals and Christian practice. This is what gives leftism in general and liberalism in particular its moral outrage.

Secularization arises as people make sense of Christian ideals in the face of its practice and even speculate as to how it might work in the real world. Enlightenment arguments for the rationalization of ethics occurred in the context of a Christian society in which the dormant premises of the Christian creed were subjected to rational scrutiny. To secularize Christianity is to follow Jesus in accusing God’s faithful believers of a nasty hypocrisy:

Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness. (Matt. 23:27-28)

To charge Christians with hypocrisy is to relish in the irony of Jesus’s biting charges of hypocrisy against the Pharisees. Jesus’s attempt to transcend the hypocrisies inherent in Mosaic law’s emphasis on outer behavior was one germinating mechanism that produced Christianity out of Judaism. The same general pattern generated modern liberalism out of Christianity. Just as Jesus criticized the Pharisees for worshipping the formal law rather than the spirit of the law, modern liberals criticize Christians for following religious formalities rather than the spirit of compassionate, liberal egalitarianism. It was precisely Christianity’s emphasis on the spirit that helps explain how the spirit of liberal compassion evolved out of the spirit of Christianity even if the letters of the laws are different.

To recognize hypocrisy is to recognize a contradiction between theory and action. The modern ideology of rights evolved, in part, through a critique of the contradictions of Christian theology and political action. Modern ideology evolved from Christian theology. Christian faith invented Christian hypocrites, and modern political secularism seized upon these contradictions that the Christian hypocrisy industry created. Resolving these moral contradictions through argument with Christians and political authorities is what led to the idea of a single, consistent standard for all human beings: political equality. The rational basis of the secularization process is this movement towards consistency of principle against self-contradiction (hypocrisy).

Modern ideas of political rights emerged out of a dialogue; a discourse; a dialectic in which Christianity framed the arguments of secularists, defining the domain upon which one could claim the moral high ground. The “arguments” of Christian theology circumscribed the moral parameters of acceptable public discourse, and hence, the nature of the counterarguments of “secular” ideology. Secular morality evolved by arguing rationally against the frame of reference provided by the old Christian Trojan Horse and this inevitably shaped the nature of the counter-arguments that followed. Christianity helped define the basic issues of secular humanism by accepting a belief in the moral worth of the meek of the world.

The Roman who conquered Jesus’s Jewish homeland could feel, in perfect conscience, that their conquest should confirm their greatness, not their guilt. Roman religion itself glorified Mars, the god of war. Pagan Roman religion did not automatically contradict the martial spirit—it helped confirm the martial spirit.

Chivalry, the code of honor that tempered and softened the warrior ethos of Christian Europe, is the evolutionary link between pagan virtue and modern virtue. Yet the imperial vigor of the Christian West was made, not by Christian religiosity, but by Christian hypocrisy. Christianity planted in its carriers a pregnant contradiction between Christian slave morality and Christian reality that was just waiting for the exposé of the “age of reason”. Christianity made the old European aristocracies “unjust” by dissolving the prehistoric and pagan assumptions of its existence.

Jesus himself contrasted his teachings with the ways of pagans:

You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many. (Matt 24:25-28)

To reverse the high political development of kin selection represented by Rome leads towards sociobiological primitivity; to an immature stage where human ontology is closest to a more primitive phylogeny; when humans are closest to our common evolutionary ancestors; when humans are biologically most equal to one another since genes and environment have not yet exacerbated differences.

Christianity reached a state of fruition called “modernity” when a kind of justice was reaped for the ancestral betrayal of a Christian’s pagan forefathers. The pagan values that genuinely supported an ancestral chain of sacrifice for their kin kind and the patriarchal kingdoms of this world were betrayed.

A war of generations broke Christianity from Judaism, and left wing humanism from Christianity. These are only peak points that matured from the gradual kneading of cultural dough; from change guided by visions of the moral high grounds in heaven or on earth. Out of a conflict between generations that Christianity helped leaven, the modern social idea of progress rose.

Heisman’s suicide note, 2

How Rome was raped by Jesus’s penis of the spirit, contracting a deadly virus

The Roman historian Tacitus wrote that the founder of the sect of Christians, Christus,

had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.

In the view of Tacitus, Christianity did not merely spread like a disease—it was a disease. As with Marxism, it originally appealed to the lower social classes. Writing sometime between 177-180 C.E., the Roman philosopher Celsus wrote of:

a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable and intelligent people who are inclined to interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

Christianity conquered from the bottom up. The new religion conquered by attacking the Roman principle that might made right. Impotent against Christianity contagion within the Empire, Seneca raged:

The customs of that most accursed nation [more exactly: most criminal nation, sceleratissimae gentis] have gained such strength that they have been now received in all lands; the conquered have given laws to the conquerors.

Seneca correctly described the victory of a memetic virus that injected its codes of law into hosts that reproduced it and spread it further. Attack by a disease or plague of God’s holy, blessed goodness has a parallel and precedent in the Biblical story of the ten plagues visited upon Egypt. Christianity was to the Romans what the ten plagues were to the Egyptians: a reflex of divine retribution in the name of God.

Jesus could be considered a “new Moses” only because there was a “new Egypt” to be delivered from. Rome was that new Egypt, and its victims would become the new Hebrews. The Jesus movement unified the motley slaves of all nations into a novel form of Judaism. Yet Christianity cannot be understood as only a spiritual revolution against the Roman Empire.

The tax collectors Jesus associated with were Jews who collected taxes from other fellow Jews. They often made their profit by charging extra (and thus breaking Jewish law). They were also popularly considered traitors for collaborating with Romans against their own people. Since tax collectors were considered impure for associating with gentiles in this way, Jesus may have associated with Jewish tax collectors out of a kind of identification with them. Does this mean that Jesus identified with Rome on some level? Instead of the justice of retaliatory revenge or even simple self-defense, Jesus proscribed what most Jews would consider unjust:

You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person…

The alternative to retaliation is turning the other cheek. Total forgiveness meant both forgiving his persecutors and forgiving the Roman oppression that provoked this dynamic. Salvation was for everyone; everyone including ultimate sinners such as Caesar himself—and Jesus himself. How could Jesus hold that his mother Mary should have resisted his evil Roman rapist father when it made the goodness of himself possible?

Long before Jesus was born, the Roman Emperor Caesar Augustus and his successors were called “the son of a god”. Far from being an inexplicable coincidence, Crossan and Reed explained:

Christians must have understood, then, that to proclaim Jesus as Son of God was deliberately denying Caesar his highest title and that to announce Jesus as Lord and Savior was calculated treason.

Worshipping Jesus as the “son of God” was tantamount to ejaculating Jesus’s spiritual seed right in the face of Caesar and Augustus.

Pilate, with or without realizing it, ultimately sanctioned the destruction of Jesus’s part-Roman blood. But what would the hypothetical acceptance of Jesus by the Roman aristocracy represent for their empire? Roman acceptance of Jesus would represent, not only a repudiation of the warrior virtues that made Rome, but a precedent and model of miscegenation that would spell the end of Rome as a kin selective order. And this is a central reason why the triumph of Christianity parallels the genetically maladaptive or un-kin selective disintegration of the Roman Empire. For the ancient Romans to accept Jesus as one of their own would have collapsed the sociobiological foundations of the pagan Roman Empire—and it did.

Edward Gibbon, well known for his negative appraisal of the empire crumbling effects of Christianity in The History of the Decline and Fall of the Roman Empire, wrote that the early Christians:

refused to take any active part in the civil administration or the military defence of the empire… it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent, or even criminal disregard to the public welfare, exposed them to the contempt and reproaches of the Pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect?

Good news! Jesus has come to free you from the boundaries between Roman and barbarian that were a foundation for the struggle for imperial existence. What the Christian world inherited from Jesus was an ancient postmodernism that deconstructed the Roman Empire from within. At every point, the Kingdom of God offered the victims of Rome a binary ethical opposite against the Kingdom of Caesar. In the Christian discovery of the universal individual soul of infinite, God-given value, a thread was found, that when pulled, was able to unravel the entire Caesar-centered world.

The great Roman hierarchy was built on a central contradiction: the glorified selfish altruism of duty to Rome. Christianity worked by exposing this contradiction to Jesus’s radicalization of the ideal of altruism: consistent self-sacrifice unto the self-destruction of the ego. This was the seditious genius of Jesus. Christianity deconstructed the Roman hierarchy by pulling the thread of altruism loose from its conventional association with familial love and thus unraveled the whole structure as if a yarn from a knitted sweater.

The Kingdom of God was simultaneously and indivisibly both political and religious. The Kingdom of God could break all the sociobiological rules only by destroying kin selective altruism and the entire order of social rank emergent from a world ruled by selfish genes:

To destroy the house of the powerful
you must defeat the arms that protect it (i.e. Matt. 12:29).

The conquest of the Jewish homeland by the Roman war machine was a desecration of its religious-kin selective boundaries. The rape of Mary by a Roman soldier(s) was a desecration of Judaism’s religious-kin selective boundaries. If Jesus’s existence was God’s will, then this implied that God willed the overcoming of all sociobiological boundaries.

Jesus was only returning the favor with non-violent warfare that deeming the preservation of all sociobiological boundaries immoral. Positing itself as the ultimate good, early Christianity was the Trojan horse that opened the sociobiological boundaries of the Roman Empire from the inside out and from the bottom-up. This disarming and destruction of sociobiological barriers is of the essence of Christianity.

As Paul put it in his letter to the Galatians (3:28), “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Jesus.” Paul’s evangelical mission focused, not on total Jews or total pagans, but those culturally between Jews and pagans. Both Jews and pagans were opposed to Paul, but gentiles attracted to Judaism became fertile missionary ground for early Christianity. Such persons reflected Jesus himself as the living border between Jew and gentile.

In the struggle for existence in a hostile world, it matters little whether one’s method of destruction is a machete or morality. Morality is a form of social control. It disarms seemingly stronger enemies of their own weapons from the inside. Jesus commanded the jihad of love against his enemies because love kills.

Just as the strength of Roman altruism made possible the vanquishing of the Jewish state, the strength of Christian altruism made possible the vanquishing of the declining Roman state. Just as Jesus was born through violation of the sociobiological boundaries of the Jewish state, Christianity was born through violation of the sociobiological boundaries of the Roman state. Just as Roman conquerors penetrated the territorial-sociobiological boundaries of the ancient Jewish state, the Jewish-based God memes of Christianity penetrated the ancient Roman world.

Jesus’s hatred for the family was also hatred of his Roman father for raping his mother and abandoning him to an orphan’s fate. The rape of Mary symbolized the larger Roman rape of the Jewish homeland. The spiritual penis of Jesus would rape Rome back and inseminate Rome with his love seeds just as his hated Roman father had raped his Jewish mother. After contracting the meme-virus equivalent of HIV, Rome would die of the cultural equivalent of AIDS as its sociobiological immune system was weakened beyond the capacity for resistance.

The imperial theology of Roman was a religion of rape. Rape of this kind stems from the logic of selfish genes. The “son of man” was greatest rapist of the sociobiological boundaries built by the selfish genes.

Jesus was the most insane spiritual rapist in history. He raped his own mind into faith that he was the son of God, and not the son of a Roman rape fiend. Yet he overcame the accusation that he a natural born rapist by sublimating his fate and becoming a truly God-like supernatural rapist. Jesus’s God-like spiritual penis raped the social boundaries of the ancient Roman world, inseminated that world with selfish memes that violated its sociobiological boundaries and, in doing so, gave birth to Christianity.

Heisman’s suicide note, 1

Editors’ note: To understand why I am reproducing excerpts from the book by Mitchell Heisman✡ see the previous entry. I won’t quote from Heisman’s previous chapter, where he accepts the claim of a 2nd-century Greek philosopher, Celsus, that Jesus’ father was a Roman soldier. (For a short blog article explaining such claim see for example: here.)

The following is taken from Heisman’s chapter on ‘How Christianity’s Subversion of Kin Selective Altruism Evolved into the Modern Idea of Social Progress’.
 

______ 卐 ______

 

Christian Altruism: The Selfish Meme

What is it like to take part in the Kingdom of Heaven?

Birth castrates some.
Owners castrate others.
There are those who castrate themselves for the Kingdom of Heaven.
(Matt. 19:10-12)

Christian love is a radical passive-aggression of the spirit. Whereas genetic insemination requires penetration of biological borders, memeic insemination requires penetration of mental or spiritual borders. Because Jesus’s mind-spirit was the penetration of the mental-spiritual borders that separated Jew and Roman, his spiritual ideas could penetrate and inseminate hitherto “natural” borders.

Editors’ note: What follows is very important, as most white nationalists are so brainwashed by Judeo-Xtian ethics that they are under the impression that hate is something evil, when only genocidal hatred will save the race from extinction.

Heisman continues:

What is hate? Why are so many people prejudiced against hate?

My subject here is not all varieties of hate, but rather, the kind of hate associated with racism or xenophobia. The roots of this form of hate can be discerned in its original evolutionary function as a genetic adaptation. Racism, xenophobia, and other hate feelings may be the product of an immunological response of a kin selective social body. From this sociobiological perspective, the love mechanism of Christianity functions as an inhibitor of the sociobiological-body immune response of hate towards strangers.

If xenophobic hate is like a sociobiological immune response to foreign bodies such as strangers, Christian memes dismantle the capacity for resistance to foreign social bodies by dismantling the capacity for hate. Christianity meme-viruses are comparable to the HIV virus that causes AIDS in that the religion, like HIV, specifically attacks the immune system. In attacking the immune system of a kin selective body, Christian meme-viruses spread as a “religion” with effects that are comparable to AIDS. What kills the AIDS victim in the end is usually not the HIV virus itself, but rather, opportunistic diseases that exploit the reduced capacity for immunological resistance by the victim.

If the greatest virtue of a Roman is embodied in duty to Rome, and the greatest realization of duty is self-sacrifice, then on the level of abstract thought, self-sacrifice is the highest virtue. Yet Roman duty is inherently unable to compete with Jesus’s idealization of altruism in itself.

Taking the self of altruism; the self-seeking selfishness of altruism-in-itself to its logical extreme necessarily sabotages its original biological evolutionary raison d’être. Total altruistic negation of the logic of the selfish gene leads to total bodily selflessness, total powerlessness, and an ethic of genetic self-destruction. The most universalistic altruism would be the genetic suicide of all humanity. Christian altruism can be looked upon as the survival strategy of Christian memes that are waging an evolutionary war against the genes of the believing Christian.

Christianity possesses an inherent memetic genius at spreading itself across the earth because it is strategically designed to simultaneously exploit and subvert kin selective altruism. It exploits altruism by seducing many of those with the most highly developed valuation of altruism evolved through genetic adaptation. It subverts this kin selective altruism by uprooting its behavioral expressions against its original basis in genetic adaptation. The notion of God the father, for example, leeches parasitically upon a classical model of patriarchy while deracinating its genetically adaptive origins.

The conflict here is natural kin selection versus Christian stranger selection; a more pagan discriminate love versus Christian indiscriminate love. The secret of the “universalism” of Christianity, then, is this countering of kin selection that promotes the reversal of the social mechanisms of inclusive genetic fitness. More specifically, Christianity works by reversing the normative kin selective prioritization between kinship and altruism. If kin selective behaviors are those that effectively subordinate altruism to kinship, then Jesus’s anti-kin selective behaviors are those that subordinate kinship to altruism.

If normative kin selection depends on altruism as a means of genes, then the ethics of Jesus reverse this relationship, demanding that genes become the means and servants of altruistic ends. There is an unmistakable conflict of interests between genes and memes here, and in this conflict, Jesus is unmistakable on the side of the God memes.

According to Mark 3:31-35, Jesus asked:

‘Who are my mothers and brothers?’ And looking at those who sat around him, he said, ‘Here are my mothers and my brothers! Whoever does the will of God is my brother and sister and mother.’

To follow Jesus is to obey God over one’s genes; to obey these Jesus memes over one’s mother and father. The patriarchal family is correlated with kin selection since it represents a hierarchical division of labor that evolved through its conduciveness to gene propagation, i.e. the woman is subordinate to her role as gene propagator. Christianity taught gentiles a lesson integral to the original innovation of Judaism: jump out of the sociobiological system so as to approach a God’s eye view of things. If the sociobiological system begins with the family and culminates in Caesar, Jesus took the jump out of this system one step further from Judaism by attacking and overriding the roots of the system found in the bonds of the family.

Jesus effectually hacked the sociobiological system by propagating memes that, like a Trojan horse, infiltrate and change the rules of the system from the inside out. This is one way of looking at how Christianity gradually spread like an epidemic and overtook the Roman Empire.

The two kinds of predators, carnivores and parasites, correspond to the differential predatory survival strategies of Rome and Christianity. Between them is a struggle between genes and memes; power and influence; body and “spirit”. While carnivores rely on their superior strength and size, parasites must balance predation on their host with the minimal level of health requisite for the host’s existence. Viruses, for example, are classic parasites. They can reproduce themselves only by penetrating a host cell and injecting their genetic material so that the host constructs new viruses from the injected genetic code. New copies of the original virus then extrude or bud from the host.

The units of cultural information called memes have been called viruses because they also display this pattern of parasitism upon their primary hosts: human minds. All of the theologies, texts, and cultural inheritances that constitute Christian memes depend on the minds of their human hosts for their reproduction. Early Christianity displayed this same viral pattern from penetration to dissemination as it spread bottom up through the Roman Empire. Like a virus, early Christianity penetrated the minds of its hosts and injected its laws or codes of behavior. Christian moral codes call for behavior very different from the pagan naturalism that was usually more compatible with the unadorned genetic code of its host. Also like a virus, the Christian law of love contained evangelical instructions for its replication and further dissemination.

Christian ethics, so depraved from the standpoint of genetic fitness, live parasitically off genetic inclinations towards altruism evolved primarily through kin selection. Kin selection is by nature and definition exclusive, and Jesus generally stood for including the excluded. A part-outsider with Judaism, Jesus was also part-outsider as a Roman. In expanding the scope of Judaism for the excluded, he expanded appeal of Judaic tradition for the gentiles. By opening a place for the foreign within the context of Judaism, Jesus opened a place for the Judaic within the context of the Roman world. Jesus’s emphasis on treating outsiders as insiders among Jews ultimately brought gentile outsiders of Judaism into the Biblical world.

In this way, the Christian meme virus exploded the sociobiological walls of the late Roman Empire. The gospels portray Jesus as deliberately commanding his followers to spread his message, and his ultimate intentions may be gleaned from the parable of mustard seed. This is the only parable attributed to Jesus that has three independent attestations. The following version is from Mark 4:30-32:

With what can we compare the kingdom of God, or what parable shall we use for it? It is like a grain of mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.

Roman author Pliny the Elder (23-79 C.E.) noted in his encyclopedic Natural History that mustard “grows entirely wild, though it is improved by being transplanted: but on the other hand when it has once been sown it is scarcely possible to get the place free of it, as the seed when it falls germinates at once.”

So while mustard “with its pungent taste and fiery effect is extremely beneficial for the health”, even the domesticated variety breeds rapidly and can overrun the garden. If this strain is dangerous, then the wild one can wreak an agricultural epidemic. It not only gets out of control like a weed, but also can attract the further danger of nesting birds to the point of destroying the garden. The way of this aggressively multiplying weed, in Jesus’s parable, was the way of the Kingdom of God: a dangerous, pungent shrub with fiery effect that takes over where it is not wanted.

Love was not only beneficial, but also necessary, to the health of the Roman patriarchal-imperial order. However, too much of a good thing can become absolutely deadly if not controlled within proscribed bounds. Roman altruism and the Roman sense of duty was part of what made their empire one of the most effective political forces the world has ever known. But an altruism that is not disciplined, altruism that does not know its place, and altruism that does not conform to the order of the carefully cultivated Roman garden has the power to engender its very opposite.

The “mustard seeds” of Christian memes helped bring down the greatest power of its time. Paul, the most eminent Jesus freak of his generation, seems to have appointed himself Minister of Propaganda within the Kingdom of God. With his replacement of circumcision with baptism, the doing away with exclusionary dietary laws, the bestowing of elect status onto gentiles, and other innovations, he allowed the mustard seeds to plant deep roots.

On the risen Jesus

People do not know how the mind works. Virtually all white nationalists who are Christians believe that the stories of the Resurrection have to do with the empirical world: an event in 1st-century Palestine. Now comes to my mind an oil painting of the risen Jesus that Andrew Anglin chose for his Daily Stormer in the days of Easter a few years ago.

In reality, the stories about Jesus that Christians believe, and revere, have nothing to do with the empirical world but with the structure of the inner self. I’m not going to give a class in this post about what introject means, or how our parents can program us malware without us knowing. Suffice it to say that, in my long odyssey in the fight against dad’s introjects, I had to read a lot of literature to convince myself that what the Gospels say must be questioned.
 
The resurrection of Jesus
 
The ordinary Christian does not have the faintest idea of the studies that have been done to the narratives of what they call the Resurrection and the Pentecost apparitions—research by those who have taken the trouble to learn ancient Greek to make a meticulous examination of the New Testament. The way secular criticism sees all these Gospel stories is complicated, but I will summarise it here in the most didactic way possible.

The oldest texts of the New Testament, like one of the Pauline epistles to the Corinthians, better reflect the theology of original Christianity than the late texts. Therefore, it is important to note that Paul does not mention the empty tomb or the ascension of Jesus. Modern criticism says that, if Paul’s epistle to the Corinthians was written by the 60s of our era, in that decade these legends had not yet unfolded.

Of the evangelists, Mark is the oldest and John the latest. (The Christian churches confuse the order in their Bibles by placing the Gospel of Matthew before Mark.) As Matthew and Luke copied and pasted a lot of verses from the Gospel of Mark when putting together their own gospels, these three evangelists are known as the Synoptics to distinguish them from the fourth gospel. Take this very seriously to see how the writers of the New Testament were adding narrative layers throughout the 1st century. To the brief visions that Paul had, collected in his first epistles some three decades after the crucifixion, in the 60s, the Synoptic evangelists were adding greater legends in the following decades and, in the case of John already in the dawn of the 2nd century of our era, more sophisticated Christologies.

I said that the oldest texts of the badly ordained New Testament in the traditional Bible are some of the epistles of Paul, who, while mentioning the ‘risen Christ’, does so within his dense and impenetrable theology. The Paul question is very important. Unlike the apostles, he never met Jesus in flesh; he only claimed that he heard his voice in a rare vision he had on the road to Damascus. And it is this little fellow who never knew Jesus the first one to speak of the ‘risen Christ’ in a chronologically ordered New Testament.

Unlike Paul the author of the Gospel of Mark, who wrote after Paul, does mention the empty tomb; but not the apparitions of Jesus.[1]

Matthew and John, who wrote after Mark, do mention the risen Jesus speaking with his disciples; but not the Ascension to the heavens.

It is Luke who already mentions everything, although he does not develop Christology at such theological levels as those of John the evangelist.

Another thing that uncultured Christians ignore is that Luke wrote his Gospel and Acts of the Apostles as a single book. The way both Catholic and Protestant churches separate the book of Luke is contrived. And it was precisely Luke who popularized the idea of the Ascension of Jesus: an obviously late legend insofar as, had it been historical, such a Hollywoodesque achievement would have been narrated not only by Paul; but by the other writers of the New Testament epistles, and by Matthew and John the evangelist (and let’s not talk about the other John: John of Patmos, the author of the Book of Revelation).

In short, serious scholars see in the diverse New Testament texts a process of myth-making: literary fiction that, in layers, was developed throughout the 1st century of our era. He who knows the chronology when the books and epistolary of the New Testament were written, and reads the texts in that order—instead of the order that appears in the Bibles for mass consumption—can begin to glimpse the evolution of the myth. Ultimately, there is no valid reason to suppose that what is told in the New Testament about Jesus’ resurrection and apparitions was historical.

It took me years to get oriented in the best literature about the Bible, including everything miraculous that is alleged about Jesus. The truth seeker could consult these selected texts.
 
____________

NOTE:

[1] To the bare ‘empty tomb’ narrative of the original Markan text in Greek, the church interpolated the verses that, in the common Bibles, we see at the end of Mark’s gospel; but the exegetes detected that trick a long time ago.

Race and appearance of Jesus

A brief exchange in my previous post moves me to copy-and-paste the below paragraphs from a Wikipedia article with the same title of this entry.

 
Despite the lack of direct biblical or historical references, from the 2nd century onward various theories about the appearance of Jesus were advanced, but early on these focused more on his physical appearance than on race or ancestry. Larger arguments of this kind have been debated for centuries.

Justin Martyr argued for the genealogy of Jesus in the biological Davidic line from Mary, as well as from his non-biological father Joseph. But this only implies a general Jewish ancestry, acknowledged generally by authors.

The focus of many early sources was on Christ’s physical unattractiveness rather than his beauty. The 2nd century anti-Christian philosopher Celsus wrote that Jesus was ‘ugly and small’ and similar descriptions are presented in a number of other sources as discussed extensively by Eisler, who in turn often quotes from Dobschütz’ monumental Christusbilder. Tertullian states that Christ’s outward form was despised, that he had an ignoble appearance and the slander he suffered proved the ‘abject condition’ of his body.

According to Irenaeus he was a weak and inglorious man and in The Acts of Peter he is described as small and ugly to the ignorant. Andrew of Crete relates that Christ was bent or even crooked: and in The Acts of John he is described as bald-headed and small with no good looks.

As quoted by Eisler, both Hierosolymitanus and John of Damascus claim that ‘the Jew Josephus’ described Christ as having had connate eyebrows with goodly eyes and being long-faced, crooked and well-grown. In a letter of certain bishops to the Emperor Theophilus, Christ’s height is described as three cubits (four feet six), which was also the opinion of Ephrem Syrus (320–379 AD), ‘God took human form and appeared in the form of three human ells (cubits); he came down to us small of stature.’

Theodore of Mopsuhestia likewise claimed that the appearance of Christ was smaller than that of the children of Jacob (Israel). In the apocryphal Lentulus letter Christ is described as having had a reddish complexion, matching Muslim traditions in this respect. Christ’s prediction that he would be taunted ‘Physician, heal yourself’ may suggest that Christ was indeed physically deformed (‘crooked’ or hunch-backed) as claimed in the early Christian texts listed above. In fact, Justin Martyr, Tertullian, and Ambrose actually considered lack of physical attractiveness in Jesus as fulfilling the Messianic prophecy ‘Suffering Servant’ narrative of Isaiah 53.

A study on the 2001 BBC series Son of God attempted to determine what Jesus’ race and appearance may have been. Assuming Jesus to be a Galilean Semite, the study concluded in conjunction with Mark Goodacre that his skin would have been ‘olive-coloured’ and ‘swarthy’—these results were criticised by some media outlets for being ‘dismissive’ and ‘dumbed down’. However, this type of analysis suggests, that even though Caucasian, Jesus may not have fit into all modern definitions of whiteness in the Western world.

In academic studies, beyond generally agreeing that ‘Jesus was Jewish’, there are no contemporary depictions of Jesus that can be used to determine his appearance. It is argued that Jesus was of Middle Eastern descent because of the geographic location of the events described in the Gospels, and, among some modern Christian scholars, the genealogy ascribed to him.

For this reason, he has been portrayed as an olive-skinned individual typical of the Levant region. In 2001, a new attempt was made to discover what the true race and face of Jesus might have been. The study, sponsored by the BBC, France 3 and Discovery Channel, used one of three 1st-century Jewish skulls from a leading department of forensic science in Israel. A face was constructed using forensic anthropology by Richard Neave, a retired medical artist from the Unit of Art in Medicine at the University of Manchester.

The face that Neave constructed suggested that Jesus would have had a broad face and large nose, and differed significantly from the traditional depictions of Jesus in renaissance art. Additional information about Jesus’ skin colour and hair was provided by Mark Goodacre, a senior lecturer at the Department of Theology and Religion at the University of Birmingham. Using 3rd-century images from a synagogue—the earliest pictures of Jewish people—Goodacre proposed that Jesus’ skin colour would have been darker and swarthier than his traditional Western image.

He also suggested that he would have had short, curly hair and a short cropped beard. This is also confirmed in the First Epistle to the Corinthians, where Paul the Apostle states that it is ‘disgraceful’ for a man to have long hair. As Paul allegedly knew many of the disciples and members of Jesus’ family, it is unlikely that he would have written such a thing had Jesus had long hair.

Although not literally the face of Jesus, the result of the study determined that Jesus skin would have been more olive-coloured than white, and that he would have most likely looked like a typical Galilean Semite of his day. Among the points made was that the Bible records that Jesus’ disciple Judas had to point him out to those arresting him. The implied argument is that if Jesus’ physical appearance had differed markedly from his disciples, then he would have been relatively easy to identify. James H. Charlesworth states Jesus’ face was ‘most likely dark brown and sun-tanned’.

Published in: on April 28, 2018 at 12:18 am  Comments (6)  

Postscript note

‘And if Christ wasn’t raised to life, our message is worthless, and so is your faith’. —St Paul (1 Corinthians 15:14).

The final paragraph of my previous entry says: ‘It is my hunch that a white awakening can only happen if the diagnosis of white decline is complete. We only have half of the diagnosis, what I call the purple-pill. If I could convince nationalists that Christian ethics is the poisoned apple, real progress to a general awakening would start…’ (italics added).

There is something I must clarify. I cannot convince white nationalists that they were deceived 1600 years ago, and even before the Christians conquered Rome. Since the article ‘Why my books in Spanish are important’ was a response to a thought experiment, let’s propose another Gedankenexperiment: that someone invented machines to see the past, as in Arthur Clarke’s sci-fi novel Childhood’s End:

‘All political problems’, Karellen had once told Stormgren, ‘can be solved by the correct application of power’.

‘That sounds a rather cynical remark’, Stormgren had replied doubtfully. ‘It’s a little too much like “Might is Right”. In our past, the use of power has been notably unsuccessful in solving anything’.

‘The operative word is correct’ [answered Karellen].

By the standards of all early ages, it was Utopia. Ignorance, disease, poverty, and fear had virtually ceased to exist. The memory of war was fading into the past as a nightmare vanished with the dawn; soon it would lie outside the experience of all living men.

It was known that the Overlords have access to the past, and more than once historians had appealed to Karellen to settle some ancient controversy. It may have been he had grown tired of such questions, but it is more likely that he knew perfectly well what the outcome of his generosity would be. The instrument he handed over on permanent loan to the World History Foundation was nothing more than a television receiver with an elaborate set of controls for determining co-ordinates in time and space. It must have been linked somehow to a far more complex machine, operating on principles that no one could imagine abroad Karellen’s ship. One had merely to adjust the controls, and a window into the past was opened up. Almost the whole of human history for the past five thousand years became accessible in an instant.

Though it had always been obvious to any rational mind that all the world’s religions writings could not be true, the shock was nevertheless profound. Here was a revelation which no one could doubt or deny: here, seen by some unknown magic of Overlord science, were the true beginnings of all the world’s great faiths. Within a few days, all mankind’s multitudinous messiahs had lost their divinity. Beneath the fierce passionless light of truth, faiths that had sustained millions for twice a thousand years vanished like morning dew. All the good and all the evil they had wrought were swept suddenly into the past, and could touch the minds of men no more. Humanity had lost its ancient gods: now it was old enough to have no need for new ones.

Not only would they see that Jesus was not resurrected, and therefore, following St. Paul, that what Christians say has been worthless for millennia. Whites would also see that the Christians of the 1st century were Semites and mudbloods—Orcs—and that the so-called ‘pagans’ were, in reality, whites.

The blow of the images would also make them see that those who destroyed the temples, the beautiful statues of the Aryans and the libraries of the Greco-Roman world, were mostly non-white. All the pieces of the criminal history of Christianity that I am trying to gather with the writings of Deschner, always taking as a guide-light Soberana’s essay, the 21st century white man would see on his own home television, in full colour, and with the real characters—not a film of Jewish producers, Jewish directors and Jewish scriptwriters!

What I will not achieve with this humble blog would be achieved by the machines to see the past. With Jesus demystified thanks to the damned machines, white Christians—including a large part of the white nationalists in the United States—would experience the sensation that the stars, all the sky and worldview, are falling… It would be the great awakening of the race white!

Just as George Lincoln Rockwell became very angry when, at the beginning of his Nazi career, he learned that the media had concealed who was behind the ill-named Russian Revolution, a good number of whites would tear their clothes seeing images in which the Orcs of the Ancient World destroyed everything beautiful and noble of the Aryan culture that existed before Constantine. There is no way to avoid the psychic toll that the machines’ images would cause: ugly Semites destroying the statues made of white marble in the representation of white skin and, concurrently, making them believe that the Saviour himself of the Aryans is now a Semite!

The window to the past would break the trance in which the white man of today finds himself, including the people of the Alt-Right; and if that were not enough, it would reveal the true holocaust of World War II committed against the Germans. But what I think would cause the greatest shock are the images of the historical Jesus, which the Christians, desperate, would seek and find when reviewing the career of the procurator Pilate in Judea; tracing the lives of all the unruly people he sent to crucify. And the same could be said of the dispassionate light that the machines would throw on the characters of the Old Testament…

The true story of what happened in Palestine in the 1st century, together with the images of Orcs destroying the Aryan culture in the 4th, 5th and 6th centuries, would do the trick in the Aryan psyche of our times. Alas, since I am incapable of designing these machines, I cannot help but continue to show the content of what is within my reach.

On Christian nationalists

Because Amazon is already printing my books, and in another account The Fair Race will even be available, I removed the ads from my books that I had on the addendum to this site. I had titled it Daybreak Press but recently I modified it to, in my mother tongue, criticise Eschatology: a cult derived from Christian Science in which I was alienated throughout my twenties.

The founder of that sect, one William Walter, had crossed by a great agony in his youth to expurgate from his mind the idea of a personal god. Even during my perdition in Walter’s sect, I had already abandoned theism, as the idea of ‘God’ for the eschatologists is similar to that of the New Age in which each individual, not only Jesus, is Vere homo, vere Deus.

Although on the Addenda I now criticise Walter’s cult, his new vision of divinity is a clear advance compared to the idea of the volcanic demon worshiped by the ancient Hebrews: an idea that whites internalized with extraordinary ferocity since Constantine and his successors, except Julian, destroyed the classical world. Thus, the beautiful gods of the Hellenes were replaced by an exceedingly proud and primitive god, in whose Talmud it is said that the best among the Goyim must be exterminated.

But the idea of the providence of the ignorant Walter was not really new. It resembles, in a way, the new understanding of God of German philosophers such as Schelling and Hegel. Thanks to their philosophers, when Hitler created National Socialism, some Germans already had not only an idea of the divinity much more mature than the tribal god of the Hebrews (and of traditionalist Americans). The Germans also had a long history of exegetes who had subjected the New Testament to the highest possible scrutiny that one could imagine.

(Reimarus, who restarted the criticism on the historicity in the gospel narratives since the subject had been suppressed when the Christians burned Porphyry’s books.)

On this site I have criticized Albert Schweitzer for having migrated, as a good neo-Christian, to Africa to help blacks after abandoning traditional Christianity. However, his book, in which he reviews the long history of German exegetes who studied the gospels, is a classic. Many, like Schweitzer himself, had no choice but to abandon traditional dogma after such an undertaking.

Culturally but not geographically, I am closer to Europe and National Socialism than to the United States. For the same reason, every time I approach the new posts of pro-white sites in America, I am astonished to see how backward they are compared, say, to Hitler’s anti-Christian table talks (whose excerpts I find myself moving to Ex Libris). Hunter Wallace of Alabama, for example, concludes his entry today with these words ‘The solution to all this is found in Jesus the Christ’.

Compare his words with what I recently said in Pilate or Jesus?: ‘You do not realise that, with that admiration [of Jesus], you, like so many white nationalists who are still clinging to their parents’ religion, are doing something harmful to the white race’. It was in that same post where I added: ‘It is this kind of thing that produces a tectonic earthquake, it opens a grand canyon so to speak, between me and the [American] nationalists’.

Years ago, it seems to me that on Radio Free Mississippi, Wallace discussed with Alex Linder the theme of Christianity throughout the podcast. But Linder is monolingual: he did not know, at least when he argued with Wallace, the Spanish texts of Evropa Soberana and Karlheinz Deschner in German that we have been translating for this site. As I have said elsewhere, the masthead of this site is Soberana’s essay; what the ten volumes of Deschner provide is a huge bibliography that validates Soberana’s claims.

I do not harbour any illusions. I know that pro-white Americans will die addicted to the Judeo-Christian drug until their race finishes dying. But perhaps my work may be of some use to those who, as Walter and I suffered while repudiating the volcanic demon, are in the process of apostasy.