How did white women get their cute appearance?

(Brief answer: we designed them)

Peter Frost is a Canadian anthropologist. His main research interest has been the role of sexual selection in highly visible human traits, notably diverse hair and eye colors. Other interests include vitamin D metabolism in northern hunting peoples and gene-culture coevolution, such as genetic pacification due to the state monopoly on violence (reduction of propensity for personal violence).

Grégoire Canlorbe: You are best known for your claim that the most plausible origin for the light coloration of skin in Europeans is sexual selection rather than natural selection. Could you remind us of your argument?

Peter Frost: It’s not just light skin. It’s also the extraordinary variety of hair and eye colors. I prefer to begin with them because they are much less explainable by anything other than sexual selection.

Take hair color. Most humans have black hair and one allele for hair color. Europeans have over two hundred for colors ranging from black to blond. The conventional explanation is straightforward: As humans entered higher latitudes, with less solar radiation, there was less selection for dark skin and, consequently, an accumulation of defective alleles for pigmentation. So the number of hair colors grew as a side effect.

That scenario has two problems. First, the genetic linkage between skin color and hair color is weak. If we took all humans with black hair, we would have a group with the full range of skin colors. Second, millions of years are needed to accumulate that many alleles through relaxation of selection. Yet modern humans have been in Europe for scarcely 45,000 years.

Did Europeans get their hair colors from the Neanderthals? According to a study of five alleles for red hair, one of them seems to be an archaic introgression, but the others are of modern human origin. Even if we assume that all of the alleles for hair color had slowly accumulated during the long existence of the Neanderthals, the timeline is still too short—at most three quarters of a million years. Furthermore, even if they all had a Neanderthal origin, we would still need to explain how they reached their current prevalence. Europeans today are only 1 to 4 percent Neanderthal.

That’s not all. Eye color, too, diversified during the same 45,000 years. So two polymorphisms—for hair and eye color—have developed in parallel with different genetic causes and within the same limits of time and space. There must have been a process of selection. Something helped preserve those new colors and pass them on to subsequent generations.

That something, in my opinion, was sexual selection. It begins when too many of one sex have to compete for too few of the other. The latter are in a buyer’s market and can pick and choose among prospective mates. Conversely, the “sellers” are in a worse position and must market themselves as best they can. They succeed by attracting attention and holding it as long as possible, typically by means of bright colors.

Sexual selection is consistent with the evolution of European hair and eye color in four ways:

First, the European color pattern has become more developed in one sex. Specifically, hair and eye colors are more varied among women than among men, with infrequent colors more common among women and frequent ones less common. A UK Biobank study found that red hair is especially prevalent among women, followed by blond hair and light brown hair. Conversely, the same study found that black hair is three to five times less common among women than among men. The different eye colors are likewise distributed more uniformly among women. These sex differences seem to be due to the action of estrogen during fetal development. A Czech study found that face shape was more feminine in blue-eyed men than in brown-eyed men, as if a single factor had feminized both face shape and eye color.

Second, dark colors have given way to brighter colors, even though new dark colors could have been created. Hair is carrot red, not beet red. Eyes are light blue, not navy blue. Brightness increases visual impact, causing the observer to watch the image longer and keep it in memory longer.

Third, broad-spectrum colors have given way to narrow-spectrum, “pure” ones. A pure color has relatively few wavelengths and is restricted to a narrow slice of the visible spectrum. Such colors don’t happen by accident. They are unusual in the natural world and almost always serve to attract attention, either as a warning coloration or as a means to attract a mate.

Fourth, a single color has given way to a variety. A color grabs attention not only by being bright within a narrow slice of the spectrum but also by being novel. If a particular color becomes too common, it will be less novel and less attractive, and the pressure of sexual selection will shift to more unusual ones. A variety of colors will thus coexist and grow in number as more appear through mutation.

But why would sexual selection be stronger in Europe than elsewhere? Keep in mind that most Europeans did not look European until late in time, almost at the dawn of history. As late as the Mesolithic, pale skin and diverse hair and eye colors were confined to Scandinavia, the Baltic countries, and areas farther east. The oldest dating of blond hair goes back 18,000 years in central Siberia. We know all this from DNA in human remains. Inferential methods place the emergence of pale skin within the same time frame: 19,000 to 11,000 years ago according to one research team, and 19,200 to 7,600 years ago according to another. That’s more or less the last ice age, and long after modern humans had come to Europe. As a Science correspondent wrote: “The implication is that our European ancestors were brown-skinned for tens of thousands of years.”

We still need more data, but it seems that the current European phenotype arose during the last ice age, some 10 to 20 thousand years ago, among hunting people who inhabited the plains stretching from the Baltic to Siberia. Their women were subjected to strong sexual selection for two reasons. First, men were fewer in number. In a hunting society, male mortality increases as hunters cover longer distances, and average hunting distance is longest in open northern environments. Second, polygyny was less frequent. Since men provided almost all the food, the effort of providing for a second wife and her children was impossible for all but the best hunters. With few polygynous men, and fewer men altogether, women were in a tough market—too many competing for too few. Even slight improvements in attractiveness could make a big difference.

Why didn’t the new phenotype survive in Siberia? First, the colder and drier climate kept human numbers smaller than in Europe, the Gulf Stream being too distant to exert its warming and moistening influence. So the effects of sexual selection could not survive and accumulate as much, especially when the population contracted at the height of the ice age. Other humans then moved in as the climate turned warmer. Nonetheless, as shown by ancient DNA, the new phenotype did persist in south-central Siberia as late as the fourth century. Its population base had probably become too small to ensure its long-term survival.

Final question: Why are Europeans diverse for hair and eye color but not for skin color? The reason may be a pre-existing sex difference that oriented sexual selection in one direction. In all human populations, girls become lighter-skinned during adolescence, with the result that young women are noticeably fairer than young men. A fair complexion was traditionally valued in women, who would make themselves even fairer by avoiding the sun, by wearing protective clothing, and by using face powders. This gender norm has existed across all cultures with one exception, albeit a big one: the tanning craze of Western women since the early 20th century. Thus, at least in premodern times, fairer women were preferred, and such a preference, under intense sexual selection, would eventually drain the gene pool of alleles for dark skin. This may explain the strange albino-like skin of Europeans.

This episode of intense sexual selection probably did much more than change hair, eye, and skin color. Those effects are the most obvious, and the hardest to explain otherwise.

Other effects might include changes in hair form. Hair form was originally thick and straight across northern Eurasia. It then diversified in Europe during the same narrow timeframe that saw hair and eye colors diversify. From being thick and straight it became thin with diverse textures. About 45 percent of Europeans now have straight hair, 40 percent wavy hair, and 15 percent curly hair. The cause was probably the same desire for novelty that created the palette of hair and eye colors. A novelty effect has in fact been shown in an Austrian study, which found that women tend to change their hair form to a less common one.

__________

Read it all on American Renaissance.

Published in: on March 14, 2020 at 12:01 am  Comments (7)  

Pride and Prejudice (2005 adaptation)

In the early hours of the day after midnight, I began to watch once again the 2005 film Pride and Prejudice, based on Jane Austen’s novel. I felt really tired and had to suspend the function, already after two in the morning. I left when, advised by Mr. Darcy, Mr. Bingley struggles with himself to propose to Jane Bennet. Tonight I will see the rest.

Over the years I have talked about that movie, even since the old incarnation of this site. While what I said last week is true, that even seemingly benign films contain a subversive mustard seed that can grow, in this P&P adaptation there is no bad seed. It is a movie that may well have been filmed in a parallel world in which Hitler had won the war.

There are several readings we could make of the film. Personally, the actress who plays the blonde Jane represents, in flesh and blood, the ethereal nymphs that I place on the sidebar: the inspiration of David Lane. If there is something that I fail to understand in the white nationalist movement, it is this lack of praise for the most beautiful specimens of the Aryan race. I just do not get it. Eros’ force about women like Jane should, on its own, move millions of whites to Lane’s words. And I don’t mean only ‘That the beauty of the white Aryan women shall not perish from the earth’, but the consequence of Eros, lots of children: ‘We must secure the existence of our people and a future for white children’.

The other issue is marriage. If ours is the darkest of all times, it is because they inverted values in everything related to sexuality and the reproduction of the Aryan race. Needless to say, salvation consists of transvaluing values as they were before, in the world of Austen. But with the exception of Anglin and Devlin, who, among the white nationalists, insists so much on the subject? This is one of the many reasons I don’t take the movement seriously. In Hitler’s Germany, on the other hand, the sacredness of marriage and Aryan reproduction was primordial.

As I said, tonight I will finish watching the movie where I left after midnight. Those who want to capture the spirit of this site, what moves me to write, will have to buy the DVD of P&P and watch it from time to time. The music of Dario Marianelli, the landscapes of bucolic England, and even the buildings—for example when Mr. Darcy proposes to Elizabeth—should move the deepest fibre of the white man.

If you visit my Facebook or Twitter pages, you will find the same painting of Claude le Lorrain above the pages. It is known that the wealthy 19th-century English tried to bring the beautiful architecture of some paintings of le Lorrain (paintings that I contemplated during my last visit to London’s museums) to the countryside of the island. The building that served as a refuge from the copious rain for the future couple, when Mr. Darcy proposes to Elizabeth, is the perfect framework for the fourteen words (or twenty-eight, if we are to count the two meanings of the Lane words).

Art, architecture, Aryan beauty, Puritan sexual customs, the 14 words, good music (the very antithesis of what whites listen today), bucolic landscapes—it is all the same. Hitler, who sometime in his life wanted to be an artist, saw it clearly. When will white nationalists see something so obvious?

Choose your future spouse

The city of Sparta had forty-three temples dedicated to various Gods and twenty-two temples dedicated to the heroes (including those of the Iliad), whose deeds inspired the flourishing generations; more than fifteen statues of Gods, four altars and numerous funerary tombs. There was also a temple dedicated to Lycurgus, worshiped as a god. In a city the size of Sparta, the number of religious buildings was very noticeable.

In religious ceremonies, men and women—particularly those in the age of dating—attended, entirely naked as they did during the processions, the tournaments, the beauty contests and the dances. This already implies that the Spartans were not ashamed of their bodies, but that proudly displayed them whenever they could because they were robust, well-formed and harmonious. These events were festivals of beauty, Dionysian ceremonies in which the body was worshiped and beautified by effort and sacrifice. According to Plato, a beautiful body promises a beautiful soul and ‘beauty is the splendour of truth’.

The athletic custom of shaving the body hair and smear oneself with oil before a competition was of Spartan origin, although the Celts were given to body shave before battles. They sought thereby to extol the body; give relief, volume, detail, brightness and ‘life’ to the muscles, thus proudly displaying the result of years and years of gruelling physical training and strenuous efforts, probably to find the best partner and/or gain prestige.

The guilt and sense of sin that Christianity tried to impose in the field of body pride, made a man ashamed of the very things he was proudest. Judeo-Christian morality, by condemning hygiene, care, training and the preparation of the body as ‘sinful’, ‘sensual’ and ‘pagan’ gradually achieved that the European population—converted into an amorphous herd whose attitude to any hint of divine perfection was met with resentment and mistrust—forgot that their bodies also were a creation and a gift from the Gods.

For young people of both sexes such festivals served to become familiar with each other, because we think that Sparta was a city with few inhabitants; where, thanks to public ceremonies, everyone knew everybody by sight and was integrated into the popular. It was at these events where you watched and choose your future spouse.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

Published in: on September 6, 2019 at 12:01 am  Comments (1)  

Balancing the eternal masculine

A soldier far from home, without a country, an ideal or a feminine image of reference—a model of perfection, an axis of divinity—immediately degenerates into a villain without honour. Conversely, if he can internalize an inner mystique and a feminine symbolism that balances the brutality he witnesses day after day, his spirit will be strengthened and his character ennoble. Sparta had no problems in this regard; Spartan women were the perfect counterpart of a good warrior…

In ancient Scandinavian meetings, as an example of the value of the feminine influence, only married men were allowed to vote. The man was the one who made the decisions, but it was assumed that he was not complete until he had at his side a complementary, feminine spirit, a Woman who could transmit certain magic every day, and inspired him with her reflections. Only then he was allowed to vote.

In practice, every marriage was a single vote. In the other Hellenic states the female presence was banished, thus unbalancing the mentality and behaviour of the warrior, and finally facilitating the emergence of pederast homosexuality. The whole issue of Spartan femininity was inconceivable in the rest of Greece.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

The eternal feminine

Since prehistory, man-woman relationships have never been in such a psychotic state as they are today in the West. Those neophytes to the subject who have not read anything could start by means of an academic reading (Roger Devlin) or a crude reading (MGTOW). But here I would like to approach a question: How to treat women in the darkest hour for the white race?

Visitors to this site will be familiar with one of my guidelines for the priest of the fourteen words: ‘Speak only with Aryan males’. That does not mean that it is impossible to communicate with any woman. Visitors know that this site regularly quotes Catherine Nixey’s book about the destruction of the Greco-Roman world by Christians. Also, in the forums that defend the West there are a few women who also represent the exception that confirms the rule. A directive is only a directive, not an iron rule.

But in general terms it is almost impossible to communicate the most serious issues with the bulk of the female population. It is obvious that they come from Venus and we from Mars, and their PC Operating System is not exactly compatible with our Macs. That does not mean that we despise them. It means that the yin is not the Yang but its complement. I will explain it through my personal philosophy.

As some visitors know, I have written two thick autobiographical volumes (and I am writing the third one). Day of Wrath, the English translation of selected chapters of those two volumes, is partial in one respect. The translations are texts that appeal to the left hemisphere of our brain, texts that men are capable of understanding. But the autobiographical part of my two volumes is missing in Day of Wrath because it appeals to the right hemisphere. Those are texts in which women understand me better (and this site is for Aryan males).

No man among those to whom I have given them manuscripts from my first volume, Hojas Susurrantes, has understood me. But I’ve received very good feedback from a couple of women. With men I cannot communicate heart problems for the simple reason that they have not developed their soul well.

Years ago I mentioned the concept of the eternal feminine in this site and in the previous incarnation of The West’s Darkest Hour but did not explain it because it is a numinous feeling rather than an intellectual concept. A male balanced in yin and Yang could decode the double helix, Mars and Venus, from my books written in the language of Cervantes. But not everyone has developed his soul (among white nationalists, Tom Goodrich is the exception). Anima means in Latin soul. In the analytical psychology of Carl Gustav Jung, he alludes to the archetypal images of the eternal feminine in the unconscious of a man, which form a link between the consciousness of the “I” and the collective unconscious, potentially opening a path to the Self. (To understand these concepts, see the illustrations on the anima in the illustrated book Man and his Symbols of Jung and his female disciples, or at least this diagram.)

The reason that among men we cannot communicate in matters that most concern our feelings is simple. To communicate those issues one has to cry sometimes and the feedback of s/he who listens to the tragedy must be at the emotional level, not through the cold and intellectual reason. Women can communicate with each other for the simple fact that it is common for them to touch each other, comfort themselves, cry a little and hug each other without an iota of lesbianism. But we heterosexual men cannot do that with another man (I for one even dislike my cousins wanting to hug me in public). Men can talk about very abstract issues, but communicating alone with a friend about intimate problems is not our strength.

In such parallel universes are men in matters of the heart that, when a man in deep depression tries to speak out with his best friend over the phone, the typical friend without empathy or genuine compassion tells him such idiotic thing that he is shocked when, a couple of hours later, he learns that the depressed friend has just committed suicide. It’s a story I’ve heard more than once.

So the nuclear content of my two books has not appeared on this site, nor will it appear. I know from experience that a tragedy becomes a non-tragedy in the ears of Neanderthal men because they have not sufficiently developed the soul that Jung talked about. In plain English, since we straight men cannot touch ourselves and cry as women do, we cannot communicate our most serious existential problems among ourselves. That is why Schopenhauer was correct in advising us to have a woman as a confidant of such problems. The stronghold of women, Schopenhauer observed, is the compassion that, according to the philosopher, is the highest of human virtues. Therefore, since the middle 1990s I have had a female friend with whom I can communicate the yin content of my mind. It is not recommended to be romantically involved with this confidant because that would cloud the relationship into other venues.

Now let’s go to the opposite case. Compassionate women, in general terms, are unable to understand the cold reasons of the manly intellect. Few have a developed animus. Animus means, in Latin, mind, intellectual powers or courage. In Jung’s analytical psychology, he alludes to the archetypal images of the eternal masculine in the unconscious of a woman, which form a link between the consciousness of the “I” and the collective unconscious, potentially opening a path to the Self. (Again, to understand the concept see the illustrations on the animus in Man and its Symbols.)

Given that the bulk of women do not have a developed animus, it is useless to make them dizzy with lots of Jared Taylor-type statistics on race realism. We have to tune into their wavelength. Bear in mind that I have been communicating with the aforementioned woman for a couple of decades, and I can say that Schopenhauer was right: I see things that she cannot see, and she sees things in life that I am unable to see.

All the intellectual content of the white nationalist forums is useless when talking to women, especially if they come from the left (the left perverts the natural compassion of white women). The priests of Lane’s words should only try to communicate something that appeals to their vanity, say: If I am in favour of the ethnostate it’s simply because I don’t want your beauty to disappear (through miscegenation). For these words to have a certain weight on the female in question, there may not be any romantic interest involved in the priest who pronounces them.

The italicised words above could even become a mantra, and it is the only thing that the priest of the 14 words is advised to say to the opposite sex, in case one of them challenges us to an intellectual discussion. Regarding Jung’s psychology I could philosophise a little saying that the ‘Absolute’ of Schelling and Hegel resonates with the Jungian ‘Self’ and, from the Faustian point of view, only the understanding of the eternal feminine will lead the white race to the Absolute.

Published in: on February 18, 2019 at 12:01 am  Comments (13)  

Faith of the Future, 7

by Matt Koehl

 

VII. The Faith of Adolf Hitler

Beyond its purely intellectual aspect, the revolutionary Idea of Adolf Hitler contains an added dimension, to which one must turn to discover the source of its ineluctable attraction—its compelling magic, as it were. It is from its sentient—its emotional—content that one must reduce the secret of its extraordinary mystique—just as it is here that one cannot help but perceive its nuclear potential as the mythos of a new age. For it is not by logic and reason that great, earth-shaking movements are impelled, but by the unfathomable force of suprarational faith subjectively felt by the adherents of such a movement.

In the arena of great world events, even the most rational of ideas must take on the character of subjective faith—or remain forever condemned to the realm of sterile abstraction. It must, in other words, proceed beyond the understanding of the mind to an appreciation of the heart. Only thus does it assume that mysterious and inexplicable quality which guarantees success.

If we examine the various individual features of the National Socialist idea—its views on such fundamental concepts as race, personality, the state, work, struggle and Nature, for example—we find that these do not, even when taken together, suffice to explain the curious fascination surrounding its manifestation. For that we must turn, ultimately, to the personality of its author. For in the person of Adolf Hitler, the Idea undergoes fusion into a transcendent whole which is greater than the sum of its parts. Only in a subjective appreciation of this phenomenon and what it represents does the Idea become comprehensible.

* * *

Who, then, was Adolf Hitler? What was he?

Certainly, he bore the attributes of any man. He had two natural parents. He had flesh and blood. He ate and slept. He grew up, went to school, and worked for a living. He formed friendships, had personal likes and dislikes, became angry, but also had a warm sense of humor. He experienced joy and sorrow, pleasure and pain. In other words, his were all the normal human experiences and emotions. He was, in fact, completely human.

Historically, of course, Adolf Hitler was something more. He was a great national leader and statesman. Where can one find a comparable instance of a humble man of the people rising—by sheer will, determination and genius in the face of every conceivable obstacle and odd—to leadership of a great nation, liberating it from alien domination, purging it of racial and moral decay, and building within it a regime of national unity and social justice?

Where was there a similar statesman who, singlehandedly, was able to halt the seemingly inexorable advance of Communism across the face of a continent? Where else was there a leader who was able to lift his country—a country defeated in war and burdened with unbearable reparations—up out of economic and social misery and restore it to a position of prosperity, dignity and pride, while other nations sickened in the throes of a Great Depression? Where in all of history was there ever a ruler who enjoyed greater popular support?

Yet, it is beyond his manifest role as an outstanding national leader and statesman, as well as his obvious humanity, that we must look to discover the essential person of Adolf Hitler. Specifically, it is in the domain of the extrahistorical—i.e., in that area outside the normal historical process—that we must turn to find the true identity of the figure who stood in our midst just a few short generations ago. For although his life’s work continues to exercise an ongoing effect, its real meaning cannot be disclosed through the usual investigations of historiography.

* * *

More than one observer has commented on a certain strange, compelling quality which seemed to emanate from the person of Adolf Hitler. Kubizek, for example, has described the remarkable incident on the Freinberg.[1] Others have reported similar, if less dramatic, experiences in their own personal encounters with Hitler. And not only did this mysterious quality manifest itself in such individual meetings, but before larger audiences as well. Even persons who were not German and not National Socialist have testified to the singular ability of Adolf Hitler to articulate the unspoken feelings and aspirations of his listeners as though he were giving utterance to their innermost thoughts and emotions.

Recalling a Hitler rally which she attended in 1930, one Social Democratic writer described the phenomenon in this way: “The audience was breathlessly under his spell. This man expressed their thoughts, their feelings, their hopes; a new prophet had arisen—many even saw in him another Christ…” [2]

That he was able to affect his contemporaries in this manner is in itself remarkable. What is even more extraordinary and amazing, however, is the ability of Adolf Hitler to exert a continuing charismatic effect on generations which were not even born during his mortal lifetime! He still seems to articulate our deepest, most heartfelt feelings and longings as Aryans. He seems to strike a flawless chord with our innermost being. When he speaks, there is an immanent awareness that we are actually listening to the sound of our own inner voice. So perfect is his relation to our racial psyche that it is as though he has become one with it. We have the feeling that here before us is the consummate expression of the collective unconscious of our race.

It is as though we are confronted by an awesome presence, by a timeless charisma. Indeed, there is a certain enigmatic aura surrounding the figure of Adolf Hitler which seems to transcend all barriers of time and space. When we mention his name, we sense that we are speaking of more than a historical phenomenon; we allude to something which is eternal and infinite. We have the feeling that we are referring not only to the past, but to the present and future as well. Instinctively, we sense that here was more than just another man, that here was someone quite extraordinary.

The truth is that in Adolf Hitler we are confronted by a phenomenon which defies all objective analysis and rational explanation. Indeed, it is one which can only be understood in its symbolic, or representative, role—that is, through mythos interpretation. For only in the realm of the mythos—of the epic, the saga and legend—do we find those elements adequate to describe this most unusual personality. Only through a process of apotheosis can we hope to achieve a coherent understanding of the true reality of this remarkable figure. Only then do the various facets of his earthly life and career submit to plausible explanation.

Accordingly, we may proceed to a recognition that this very unusual being did, indeed, bear a divine mandate. He was, indeed, the instrument of a higher destiny. He was, indeed, endowed by Providence with a special mission. And, indeed, may he be described as an incarnation of the Absolute—of that great, ineffable Force without beginning or end, which rules and dominates this universe and determines the destinies of men.

Intuitively we recognize that represented here is something elemental, something primal—something that goes back to the very foundation of the world. We perceive that this singular figure was/is a manifestation of the will of the Eternal in corpore; that he was/is the voice of the Almighty, the word—the logos—spoken anew to modem man; that, indeed, he was/is the herald of a new age here on earth.

At the same time, we recognize him as the perfect personification of our racial soul. He is our consciousness and our conscience. In him is our racial will made manifest. In him do we see embodied the highest hopes and aspirations of Aryan man.

And so, in paying homage to this extraordinary personality, we at the same time defer to our own soul and to the divine which lies within us. In immanent relationship with him and in the service of his Cause do our lives acquire purpose, meaning, value, relevance, direction, structure, significance. Without him, we have no worth; we are nothing—nil. With him, we are privileged to become part of a larger order—indeed, we possess the possibility of transcending the limitations of our own mortal existence.

This, then, is the One whom we are honored to call Führer—Leader—our spiritual guide, special gift of Providence, the One chosen to disclose the divine will, the divine ordinances to the present age.

Every human order contains an idea which is symbolic of its higher purpose and mission. And so it is, above all, as a symbol of a new age that the figure of Adolf Hitler must be seen. It may be stated that he represents the inner principle—the raison— of our entire racial existence, of our history, our destiny, our life. He stands as our eternal emblem before the world. He is our law and our guide as Aryans for all time to come. He is our hope, our redemption, our promise of victory.

Thus do we perceive the outline of a new, immanent reality in which the transfigured person of Adolf Hitler joins with regenerate Aryan man and the Absolute in mystic union to form the noble mythos of a new faith.

Already, the rudiments of this faith, the Hitler faith—Hitlerism— exist in wordless, inchoate form in the hearts of a small, but growing number. Slowly, almost imperceptibly, a sacred retinue is gathering in sworn bond of deathless loyalty and honor. Defiantly, its banner is raised. The prospect of battle stirs its blood. It hails the struggle— the awesome challenge. It awaits the coming storm.

A new dispensation now looms on the horizon. A new, transforming reality is rising. As the darkness of a dying civilization casts its lengthening shadow over a confused and despairing world, the faith of the future will shine forth ever more brightly as the one great, redeeming hope—the polar star of a new age and a resplendent New Order, one which will be guided and instructed by the immortal personality of the greatest figure ever to walk the face of this earth.

[1] August Kubizek, The Young Hitler I Knew, tr. E.V. Anderson (New York, N.Y., Tower Books, Inc., 1954), Chapter 10.

[2] Lilo Linke, Restless Days (New York, N.Y., A.A. Knopf, 1935), pp. 397-398.

Faith of the Future, 6

by Matt Koehl

 

VI. Worldview of a New Age

Today we are witness to the death throes of a civilization. An entire order is collapsing. The Old cannot be restored. It is doomed.

The confusion and uncertainty we now see is but a prelude to the utter chaos and agony which awaits. When the bright star of civilization implodes, it creates a spiritual black hole, one which acts in the same awesome manner as its material counterpart. All spiritual reality is impacted into nothingness by anti-spirit, as it were. No purpose, no meaning, no values, no standards, no principles, no roots, no direction, no ideals, no truth, no honor, no beauty, no excellence, no order, no gods—nothing—remains. Only that which is able to distance itself from the old world and remove itself from its terrible gravitational pull can escape the all-consuming vortex of the collapse.

In this latter category will be found all those now spiritually alienated, who somehow manage to find their way to a new world. Today there exists a brooding sense of despair—a despair reflecting more than a mere loss of faith in some governmental regime or social system, but touching every aspect of life and existence. Men cry out for something to believe in, for something to guide and inform their lives. Perceptive minds are searching for purpose and direction, for a new focus of faith to replace that which has been hopelessly and irretrievably lost.

But where is such an idea, such a faith?

As has been noted, Aryan man has suffered for over a thousand years from a spiritual tension caused by the intrusion of alien ideology into his natural thought-world—a process which has distorted the culture of the West from the very beginning, and prevented the fulfillment of a higher mission. Not only was an incredible cosmology foisted upon the reluctant Aryan by the new creed, but he was forced to accept a statement of teleological purpose which amounted to a declaration of war against the natural order and its eternal laws.

God was divorced from his creation; Nature itself became suspect; the spirit was set at enmity with the flesh; man was declared inherently and hopelessly sinful; God became an external object—a remote, arbitrary, despotic figure—whom man should fear and before whom he should cringe and cower, God was also seen as kind and benevolent; accordingly, he was said to have agreed not to torment and torture man in perpetuity, as he had planned, if man in turn would consent to ritual expiation through one of his three parts. By implication, responsible, upright behavior was denigrated in favor of forgiveness through divine grace.

The preoccupation of religion in the West for over a millennium with the salvation of the individual “soul,” without regard for any larger racial considerations, has had the most disastrous consequences. Not only has it encouraged the grossest form of spiritual pettiness and selfishness, but it has had an even more harmful effect.

By assigning cardinal importance to individual salvation, it thereby downgraded the well-being of one’s own kind—of one’s folk and race—to something of lesser significance. The community of believers—red and yellow, black and white—was more precious in the sight of the Church fathers than the true community of flesh and blood, love for which was denounced as a species of “idolatry.” Whereupon the spiritual marrow of Aryan man was left to marinate in a moral concoction of meekness, mildness, resist-not-evil and love-thine-enemy.

Finally, coupled with all of the foregoing measures for moral disarmament, there was added a Judeolatrous component: Those of the House of Israel were conveniently exempted from all of the above, on the grounds that as Chosen Ones they should not be disturbed by such unnecessary considerations. The modem condition presents itself as the end result of this extraordinary doctrine.

* * *

The worldview of the future will differ radically from the Judeo-Christian outlook. It will proceed from a totally different perception of the human condition and its purpose.

It will be based, in the first instance, upon a profound respect and reverence for Nature, which it conceives as a timeless order without beginning or end but undergoing constant change and cyclic renewal , and which in its ultimate configuration is consubstantial with the divine, which it treats as subject rather than object.

It regards man as part of Nature, and proposes to restore the natural laws to their rightful place in human affairs—thus reforging the sacred link between man and Nature, a link which was shattered by Semitic ideology.

At the same time, it declares that for the conscious Aryan there can be no separation from the divine; that his god is not in some other world, but resides within the precincts of his own heart; and that a proper religious attitude is one of veneration, rather than one of fear.

Thus does it lift the burden of original sin and guilt from his shoulders and end his abasement before the Almighty, proclaiming his glorious nobility instead. It restores the essential wholeness of man, for in its view there can be no cleft between body and soul. It represents, finally, an affirmation—rather than a negation—of life, and teaches joyful heroism, defiant courage and manly resolve in the face of inexorable destiny, even when it involves gloom and despair, adversity and death.

Thus does the new Idea—by returning to traditional values of Aryan religiosity—free Aryan man from that inner tension which has characterized spiritual life in the West for the past millennium, and bring him into harmony with the laws of Nature and his own being. In a word, the outlook of the future reinstates Aryan man to a sound, natural condition, once again allowing unhindered expression for his native spirituality, as well as freeing him for the accomplishment of a great mission.

In so doing, it recalls the faith of our ancient forefathers, who lived in communion and rapport with Nature and enjoyed a fully developed religious life, which established the moral and ethical standards of their society and set the spiritual tone of their destiny.

Most importantly, by going back to the primal source of life itself, the new Idea is able to re-establish the primacy of race as the sacred premise for all higher existence on this earth. By thus raising the concept of race to an inviolable religious principle—indeed, to a moral imperative—it is able to speak to the paramount issue of modem time, the supreme biological/environmental issue, namely, the survival of Aryan man as the most advanced form of life on this planet.

Hence, not the salvation of a mere individual, but rather the salvation of an entire race is its vital concern. By contrast, any system of contemporary philosophical or religious thought which fails to address this fundamental question in an explicitly positive manner is irrelevant, meaningless and useless—if not downright harmful—to the cause of our continued existence.

* * *

And here it must be noted that the threat to our racial survival begins with spiritual causes; consequently, it can only be overcome by a solution which is spiritual in character. It is not from a lack of political alternatives or intellectual strategies that we suffer, but rather a more fundamental lack of will, courage, determination, dedication, commitment, integrity and overall morale—not to mention a lack of basic understanding and insight and a sense of true common identity. Whatever external dangers pose themselves derive, in the final analysis, from this internal problem.

Therefore, the question of racial survival must be seen as involving not only political and propagandistic activity, but must in the first place encompass a moral and spiritual mobilization. Without such a moral muster, all other efforts—however noble and valiant—must necessarily prove futile. The effects of decades and centuries of cultural decadence are simply too advanced and widespread to be overcome through political appeal alone.

The proper function of politics, of course, is to take people—in the mass—as they are and utilize them for a larger purpose. The spiritual condition of the Western masses is such, however, as to preclude any useful potential for revolutionary political activity at this time. Consequently, the first task of the contemporary Movement must be to establish a firm spiritual/moral base—a standard of absolute moral fixity—capable of attracting those alienated young idealists of our race who are searching for answers in a confused and despairing world, one which will influence their lives and transform them into dedicated partisans of the holiest of causes.

It is just such a strong spiritual foundation which must underlie any effective political action in the future.

There is an accompanying consideration. It must be recognized that the condition which prevails evolved over a long period of time and cannot be eliminated by instantaneous panacea, but only through a process of protracted struggle involving decades and generations. The integrity of such a struggle, however, can only be sustained by spiritual—i.e., religious—conviction and commitment, with the Movement often depending solely on its moral resources for continuity and survival. Therefore, the development of those resources as a critical necessity must assume the highest priority over every other consideration.

* * *

If the new Idea represented merely an instauration of traditional Aryan spiritual values and the natural outlook of pre-Christian times, along with an appeal for racial preservation, it certainly would possess relevance, meaning and utility; yet it would remain incomplete, and would not hold its dynamic, historic quality. For ultimately, every great historical idea embodies a special mission as well as a call for a new type of man.

What is unique about the Idea of the future is that it proposes to relieve the human condition by transcending it. It proclaims a higher destiny for Aryan man, and summons him toward a full realization of his potential for physical, spiritual and moral elevation—indeed, toward godhood—an undertaking so tragically stymied and stunted till now by the warped, deforming doctrines of an alien creed.

Nevertheless, it is precisely the possibility for such upward evolution toward a godlike race in the Nietzschean sense which assigns to the new Idea its higher purpose and meaning and gives to it its extraordinary, revolutionary character.

If we examine all of the ideological and spiritual trends of the past one hundred years, as well as those of the present time, it becomes immediately apparent that there is but one Idea which can conceivably qualify to serve as the formative principle of a post-Western, post-Christian world.

The coming dispensation will not involve so-called alternatives which are merely secularized outgrowths of the same underlying idea which is itself the cause of our present condition.

And here it must be emphasized that in the revolutionary convulsions which are coming, the neo-Semitic ideology of Karl Marx will have no more lasting significance than that of a cultural emetic. Whatever momentary power and success it enjoys is all ephemeral within a larger historical context—just as is that of all the gurus, fakirs and exotic, new cults from out of the East in these latter days of the twilight civilization.

In the contemporary world, an idea or conception may be viewed as either reactionary—and therefore transitory—or as revolutionary and enduring. Everything which tends to perpetuate the Old Order is reactionary. Everything which continues to work within the framework of the past is reactionary. Everything which tends to foster decadence is reactionary. All falsehood, all hypocrisy and opportunism are reactionary. As such, they are transitory and will not last. Only that which embraces hard reality and difficult truth will form part of something new and wonderful. Only it can truly be called revolutionary, for it will endure. It alone will furnish the spiritual foundation—the radiant nucleus—of a new age.

Today there is but one Idea which may be regarded as the regenerating seed of a revolutionary New Order; but one Idea which can serve as a spiritual standard for post-Western man; but one Idea which holds the key to the future. It is the magnificent and mighty Idea of Adolf Hitler.

Apocalypse for whites • XXX

by Evropa Soberana

 
Christians stop being persecuted

In 311, another emperor, Galerius, ceased the persecution of Christianity through the Edict of Toleration of Nicomedia, and Christian buildings began to be built without state interference.

Who knows by which methods the Christians infiltrated the upper echelons, exercise the relevant pressures and launch the resources they needed for Rome to yield more and more. This emperor was a supporter of the mediocre persecution that Diocletian used, but he did not learn the lesson and perhaps thought that, by appeasing the Christian rebels, they will cease their agitations.

He was wrong. The Christians had for some time already proposed themselves to overthrow Rome. In 306, Emperor Constantine I ‘The Great’ rises to power. He reigned between 306-337. This emperor was not a Christian, but his mother Helena was; and he soon declared himself a strong supporter of Christianity.

In the year 313, through the Edict of Milan, ‘religious freedom’ is proclaimed and the Christian religion is legalised in the Roman Empire by Constantine representing the Western Empire, and Licinius representing the Oriental Empire. The Roman Empire is in clear decadence, because not only the original Romans were debasing themselves with luxury, voluptuousness and opulence and refusing to serve in the legions. The Christians have now infiltrated the bureaucratic elite, and already numerous Influential characters practice it and defend it. The Edict of Milan is important, since it ends once and for all the clandestinely in which the Christian world was immersed.

Once legalised, the Christians begin to attack without quarter the adepts of Hellenic culture. The Council of Ancyra of 314 denounces the cult of the goddess Artemis (the favourite and most beloved goddess of the Spartans) and an edict of this year provokes for the first time that hysterical populaces begin to destroy Greco-Roman temples, break statues, and murder the priests.

We have to get an idea of what was involved in the destruction of a Temple in the past. A Temple was not only a place of religious worship for priests, but a place of meeting and reference for all the People. In our days, soccer stadiums or nightclubs are minimally similar to what the Temple represented for the people. To destroy it was tantamount to sabotaging their unity, destroying the People themselves.

As for the breaking of statues, the Greeks—and this was inherited by the Romans—firmly believed that their best individuals were similar to the gods, of whom they considered themselves descendants. This is very clearly seen in Greek mythology, where there were mortals so perfect and beautiful that many gods (like Zeus) took mortal lovers, and many goddesses (like Aphrodite) did the same.

In addition, many particularly perfect and brave individuals could reach Olympic immortality as just another god. Only a people who consider themselves so close to the gods could have devised this. And to leave reflected what was that human type loved by the divine forces, the Greeks established a canon of perfection for the body and face, on which was created a network of complex mathematical proportions and sacred numbers. To destroy a statue was to destroy the Hellenic human ideal: it was to sabotage the capacity of man to reach the very Divinity, from which He proceeds and to which He must return one day.

While destructions of Greco-Roman heritage takes place, and as a reminder that early Christianity was always philo-Jewish and anti-Roman, Constantine allows Jews to visit Aelia Capitolina (Jerusalem) to mourn at the Western Wall: what still is the only thing that remains of the Temple. Thus, Constantine breaks the prohibition decreed to the Jews in the year 134, when the Roman legions annihilated the Palestinian Revolt of Bar Kokhba during the Third Jewish-Roman War.

Since 317, the legions of the empire—which have nothing to do with those ancient Roman legionaries of Italic origin, but are plagued by unruly Christians on the one hand, and Germans loyal to the Empire on the other—are accompanied by bishops. In addition, they already fight under the sign of Labarum, the first two Greek letters of the name Christ: that is, X (Chi) and, P (Rho) combined with the cross, supposedly revealed to Constantine in that famous dream, ‘In hoc signo vinces’ (‘With this sign, you will win’ in Latin).

A labarum, Xtian symbol adopted by Constantine and
ordered to inscribe on the shields of the legionaries.
Note the Greek letters Chi and Rho
that form the labarum.

Toward the White Republic

I have read Michael O’Meara’s recently published Toward the White Republic. It’s an honor for me to own copy #56 with O’Meara’s personal inscription to me on the very first page.

O’Meara is absolutely right: A numinous vision always comes before galvanizing the collective unconsciousness, and the mere idea of a white ethnostate does reminds us the Latin saying “Thus I will, thus I command.”

In the 16th century, the English believed they had replaced the Jews as the chosen nation: an important factor in American history which also helped Elizabethan England in their fight against Catholic Spain. O’Meara’s powerful book demonstrates that what moves societies is not scientific fact, e.g., IQ studies of blacks versus whites, but myths. Only myths can galvanize the collective unconsciousness of a nation. Homer’s epics captivated the minds of the ancient Greeks, not the geometric discoveries of the Ionian scientists and philosophers.

For John Winthrop, the previous American colonies had failed because they were carnal and irreligious. He believed that only an enterprise founded on religion had a chance to thrive.

Even if God doesn’t exist and Christianity is ultimately false, Winthrop was right. In 1630 he led an exodus of his people to the new world. It is beyond doubt that the spirit animating these men and women was not economic but religious. A “City upon a Hill” watched by the world was the myth that galvanized the community.

In sharp contrast to present-day Americans’ aid after the 2010 Haiti earthquake, once on American soil, Winthrop was delighted by the news that North American Indians were being decimated by smallpox. It was clear to the Puritans that God had accepted their right to occupy the land.

After the Reconquista generated the sense of a religious nation, something similar happened here down the South. The Catholic myth, catalyzed by the Counter-Reformation, moved the Spaniards to conquer the Aztec and Inca empires.

Winthrop’s success resolved a mystery for me. Why were the English so reluctant to establish themselves in America even a century after Columbus’ discovery while the relatively more primitive Spanish and the Portuguese had already created vast empires? The answer is patently clear: The English lacked a truly galvanizing story that conferred upon them a definite self-image and consequent self-esteem.

Something similar could be said of the Great Awakening in America’s 1730s. An awakening is what whites desperately need today, albeit one based upon a different kind of myth.

Toward the White Republic is more than a must read. Copies of this slim yet potent book could be given to your friends and acquaintances as part of the process of starting another Great Awakening.

Published in: on September 16, 2015 at 10:50 pm  Comments Off on Toward the White Republic  

Inspiring statues

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

 —Greg Johnson

Published in: on August 31, 2015 at 6:08 pm  Comments (1)