The Aryan Question

by Adunai Le Vierte

Indeed, existence is tragic. Look at history—we’ve been on the back foot for millennia. Whenever a good race engages an enemy, it risks the purity of its blood, but the mongrels have no such disadvantage. So, the tides of Europeans grew ever thinner, until their reservoirs dried up.

I would even ask—when was the last time a Neanderthal could genuinely fear the might of the Aryans? 40,000 years ago?

Clearly not 3,500 years ago when Aryans failed to exterminate Dravidians in India.

Clearly not 2,000 years ago when Romans killed each other in bloody civil wars, their noble women becoming embarrassing whores, and their empire turning into a host body for la Creatura of Christianity.

Clearly not 500 years ago when the biggest achievement of the Iberian empires was the transfer of the Negro from Africa to the Americas.

Clearly not 100 years ago when the greatest legacy of the European empires was the eradication of many diseases afflicting Africans, Indians, Chinese and Latinos. And the genocide of Germans.

Even the high points of Whites seem like a joke. Time and time again, they achieve certain grandeur, then help as many Neanderthals as they can reach, and finally turn on each other. Having the best interests of the race in mind seems like the most unusual behaviour, whereas selling yourself to Mammon is a natural course of things.

Published in: on August 18, 2018 at 12:01 am  Comments (34)  
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Day of Wrath, 21

Four years ago I had posted this chapter here but now, that I’ve used engines to check the grammar, I realised the old text was plagued with syntactic inaccuracies. Although I feel it is greatly improved (see below) I can never be sure as English is not my native language. Now that the revision is almost compete, as soon as I order a proof copy, and get it from Amazon Books, the softcover will be available again for the general public.

 

______ 卐 ______

 

(Abridged Spanish-English translation
from the introduction to ¿Me Ayudarás?)

 

Men are the devils of the earth, and
animals are their tormented souls.

—Schopenhauer

 
At fifty-three, I received a surprise in what in Hojas Susurrantes I call the cursed house. Someone had left a box on the shelf outside the bathroom for visitors. When I opened it I saw something that amazed me. A divine little animal! He looked like a very young bunny but it was so beautiful and graceful that it could not be a rabbit, I told myself. It took me a long time to recognize that he was really a white bunny, but so otherworldly it seemed to me that I had difficulty in reconciling my two hemispheres: one telling me that it could only be a divine creature, and another telling me that it was a little rabbit that had come into the world not long ago.

Almost abandoned in a non-custodial box, it had been one among many gift bunnies to the kids at a birthday party that one of my irresponsible siblings had bought, the father of the celebrated child. Elsewhere I might tell how I came to interact with the creature, whom I would rescue from an uncertain destiny due to the pettiness of my family and the Mexicans in general. I had never interacted in such way with an animal before. In fact, I had never wanted to have a pet even though I did not get married and have no offspring. But seeing a being so helpless and at the mercy of the modified apes in my family moved me to adapt it. Elsewhere I may tell anecdotes, but the only thing I can add now is that, over time, the white rabbit would help me in my way out from the inverted world of Alice.

A little less than two and a half years later I would receive a great shock. The Mirror reported that four teenagers from Seaham in Durham, England, tortured and murdered Percy: a bunny who, in the picture that can be seen online with the naked young people, seems identical to my pet; now, an adult rabbit. They tried to shave and rape Percy; set her on fire, tried to drown her and then threw her dying but still alive from the window. The human monsters, all white, even recorded on their cell phone what they did: a video that the owner of the bunny could not see when the police arrested the perpetrators; only a frozen image to identify it. The punishment for these criminals was negligible in today’s Britain. I would have tortured them—exactly what they did to the rabbit—and then cast them out the window to let them die in agony lying on the ground (eye for an eye). In fact, if by a miracle of fate an extraterrestrial force had empowered me on my latest visit to the United Kingdom, I would have done it.

We must bear in mind that if the Anglo-Saxon demons had allowed Germany an empire from the Atlantic to the Urals, in the areas under the Nazi flag the torment of the animals would have been greatly reduced. Personally, I regard Hermann Göring one of my patron saints: and he should also be for those who long for a world free of this type of abuse. Let us not forget the 1933 caricature in which the freed animals—“No more vivisection! No more experimentation with animals!”—salute their savior Hermann.

Unlike my beloved Nazis, in one of my blogs I spoke of what non-Nazis are capable of doing with defenseless animals. I mentioned fur coats factories in China where some mammals are skinned alive; farms in Mexico where they hang rabbits from their ears until they die, which has also happened in some Australian farms. That and what they did to Percy pierced my soul. Her photograph in The Mirror shows her in a posture of serene confidence before the humans who would torture her: identical image to the postures of my own little bunny who, accustomed as Percy was to her benign owner, relaxes placidly in human presence. The betrayal of the universe that Percy had to experience before the change from her angelic owner to human devils must have been such that I caressed the idea of dedicating this volume to her memory.

Although what those damned humans did in Durham was condemned by other Englishmen, so-called normal people are not left behind. Humans whom I consider exterminable are able to pour concentrated solutions into laboratory rabbits, and to prevent them from closing their eyes, hold their eyelids with tongs. How many women ignore that their cosmetic products have been tested in this way… This happens today with the approval of society precisely because the Second World War was won by the wicked. Few know that from 1944 to 1947 the Soviets and the Americans, including Jews on both sides, practiced a real holocaust of Germans, the “Hellstorm,” preventing among other things that the benign policies of Hermann, who had saved our mammals cousins in the very brief historical window that represented the Third Reich, were implemented in the West after the war.

Science philosopher Thomas Kuhn used the optical illusion of the duck-rabbit to show how a paradigm shift causes one to see the same information in a completely different way. If Westerners had not been brainwashed, instead of seeing a duck (the Nazis were bad) they would see a rabbit (actually they were the good guys). I noticed this psychological phenomenon in 1992 when I studied the so-called Faces of Bélmez in a small town in Andalusia.

(The author at thirty-three in Spain’s “House of the Faces”.) Originally I believed that the faces of Mrs. María Gómez Cámara’s kitchen were a paranormal phenomenon until, once, seeing the face called “La Pelona” (part of the concrete block with this image is behind my back in the photo above), I made a change in my inner subjectivity. I experienced the sensation that the crude strokes of the face were the work of a human hand, debunking the parapsychological investigation in which I had placed my hopes. Perhaps in the future I will have a life to write the details of that adventure in Spain. Suffice it to say that the paradigm shift comes from the internal will. Following Kuhn’s example, the volitional faculty of my mind stopped seeing a bird and discovered another small animal.

The same can happen in our inner eye as we transcend Christian and neo-Christian values to their National Socialist antithesis. Many white nationalists, mostly Christian theists and Neochristian atheists, are frightened by The Turner Diaries. Unlike William Pierce, with their stupid love for the modified apes they condemn other animals to a torture of millennia—as potentially the Aryans, who are extinguishing themselves, are capable of becoming Görings. For a truly integrated individual it is obvious that moral is putting a screeching stop to the sadism towards our cousins, and the only way to do this is to get rid of the human devils. A change from love to hatred towards sinful humanity—great hatred I mean: a hatred à la Yahweh in the mouth of Jeremiah—represents a paradigm shift.

Do you remember the quote from Arthur Clarke’s Childhood’s End that I included in the fifth and final book of Hojas Susurrantes? In this novel human beings are metamorphosed into a higher entity. I will quote one of those passages again. In the novel “Karellen” was the leader of the extraterrestrial visitors, physically indistinguishable from the iconography of the devils:

“If you want a single proof of the essential—how shall I put it—benevolence of the Overlords, think of that cruelty-to-animals order which they made within a month of their arrival. If I had had any doubts about Karellen before, that banished them—even though that order has caused me more trouble than anything else he’s ever done!

That was scarcely an exaggeration, Stormgren thought. The whole incident had been an extraordinary one, the first revelation of the Overlords’ hatred of cruelty. That, and their passion for justice and order, seemed to be the dominant emotions in their lives—as far as one could judge them by their actions.

And it was the only time Karellen had shown anger, or at least the appearance of anger. “You may kill one another if you wish,” the message had gone, “and that is a matter between you and your own laws. But if you slay, except for food or in self-defense, the beasts that share your world with you—then you may be answerable to me.”

No one knew how comprehensive this ban was supposed to be, or what Karellen would do to enforce it. They had not long to wait.

The Plaza de Toros was full when the matadors and their attendants began their processional entry. Everything seemed normal; the brilliant sunlight blazed harshly on the traditional costumes, the great crowd greeted its favorites as it had a hundred times before. Yet here and there faces were turned anxiously towards the sky, to the aloof silver shape fifty kilometers above Madrid.

Then the picadors had taken up their places and the bull had come snorting out into the arena. The skinny horses, nostrils wide with terror, had wheeled in the sunlight and their riders forced them to meet their enemy. The first lance flashed—made contact—and at that moment came a sound that had never been heard on earth before.

It was the sound of ten thousand people screaming with the pain of the same wound—ten thousand people who, when they had recovered from the shock, found themselves completely unharmed. But that was the end of that bullfight, and indeed of all bullfighting, for the news spread rapidly.

Before I woke up to the real world and stopped diabolizing Hitler, Childhood’s End had been my favorite book. Now I see that the devil Karellen, as Clarke painted him, was too magnanimous with humans. The mere fact that there are seedy slaughterhouses should move us to take more drastic measures than those of that character.

In Mexico the calves are enclosed in compartments so narrow that they cannot even turn inside the cage. As adults, farmers cut horns, castrate and mark with iron without anesthesia. In trucks on the way to the slaughterhouses, the animals sometimes spend more than a day without food or drink, arriving thirsty and dizzy to the Inferno. The first thing the poor animal sees in the slaughterhouse is a Dantesque spectacle: puddles of blood and corpses skinned or torn from other cows; severed heads on the ground… She enters the first circles of hell in a state of panic. At the seventh circle the blow that the slaughterer gives the cow’s head does not always kill her. Sometimes this noble animal is only wounded, in a state of shock and with the deepest pain, wondering without language why the demons of Hell do what they do to her. Humans are so exterminable that they throw live pigs into a pond of boiling water so that the pain of the Gehenna fire causes the animal to release its hairs. (In Mexico people are fond of eating pork rind—a delicacy for my father by the way—and they dislike seeing hairs on it.) The Spaniards do not stay too far behind. They prepare the bull in a bullfight to make it less dangerous: they cut off the tips of the horns, they put vaseline on his eyes to cloud his vision and an irritating solution on his legs so that the bull is always moving in the ring. (Long before they would have stuck a needle in his genitals to atrophy its growth.) They put tow in the nose to make it hard for him to breathe, they give him strong laxatives before the bullfight, and hit his loins and kidneys with sacks before he faces the bullfighter. And let’s not talk about what can be seen on television at both sides of the Atlantic once the bull goes out to the arena.

Only until now can the strength of my unconscious be glimpsed during my dream in Madrid [recounted also in the introduction to ¿Me Ayudarás?]. If we pass the dream from the unconscious not only to consciousness but to super-consciousness, it means that most human beings should not exist. It is not enough that, according to the polls, most Spaniards of today do not care about bullfighting. The mere fact that they and other peoples are involved in the chain of cruelty to animals—whether using a feminine vanity product that was experimented in the eyes of a bunny or gobbling fried skin from a pig that had been submerged alive in boiling water—should be enough to arouse the exterminationist hatred of the savior devil. Consider for example this passage from a comment by one J. Marone, who in 2005 reviewed for Amazon Books Slaughterhouse: The Shocking Story of Greed, Neglect, and Inhuman Treatment Inside the US Meat Industry:

Cows, pigs and chickens are taken through the slaughter house alive. Cows are often alive all the way through the line, this includes while they are getting their legs chopped off with cutters—imagine that… They do not stop the line for these inconveniences. The workers shove electric prods in their rectums and eyes—deep into the sockets occasionally pulling out the eye to get them moving to the slaughter line.

After reading this I will never eat another piece of meat again. It is not my decision to make any other living thing suffer. But I find it amazing that when you go to share this book, people don’t want to know. They would rather stay ignorant and that in itself has shocked me tremendously.

The italics in the last paragraph are mine and express why it is not enough for humans to claim ignorance, as almost every adult has heard what happens in the slaughterhouses.

When in my preparations to write this chapter I began to read what was happening in those places, I promised myself, like Marone, not to put again pieces of mammalian or bird carcasses into my mouth. I do not believe in the postmortem survival of the soul. However, until one has stopped eating meat (or derivatives from tormented animals), a part of our soul remains unawakened. This goes back to what was stated in the previous pages, which expose the psychogenic evolution of man. If in childrearing the Spaniards represented a psychogenic quantum leap compared to the Amerindians who still ate the flesh of their children, a new leap means to develop, in our times, empathy towards our cousins of the animal kingdom. Unlike Hitler and the vegetarians at the top of the Nazi party most Aryans have not gone through that leap, not even neo-Nazis. It is enough to see the photographs of mammals in laboratory experiments that are carried out throughout North America and Europe to perceive that the human being is truly a wicked species. I will not incur the rudeness of adding those photographs in this text: a task I leave to my readers.

My exterminating fantasies would not seem unhealthy if we do another thought experiment. In Dies Irae I quoted a non-fiction book by Arthur Clarke where he talked about the “judgment from the Stars” that earthlings could experience. If we imagine that in real life someone similar to a Karellen visited our planet, what is the first thing he would see from his distant silver ships, far above the human tingling? Urban spots. Industries that destroy the environment and, bringing his cameras closer, abject human misery and inconceivable suffering of the other species that share the planet with us. If, as in Clarke’s novel, the visitor also possessed machines to open a visual window to the past to study the species, he would perceive that, besides the hell that the naked apes subject their cousins, through history and prehistory they had behaved in an absolutely horrendous way with their own children. It does not hurt to summarize the revelations of the previous pages.

With his machines to literally see the human past this hypothetical extraterrestrial would be taken aghast by the magnitude of infanticide: nine percent of all human births. He would see thousands of young children slaughtered ritually, offered to the goddess of Babylon. He would see the infant sacrifices of the Pelasgians, the Syrians, the sacrifices in Gezer and in Egypt of the centuries that the earthlings call 10th to 8th before Christ. And let’s not talk about what the visitor would see with his machines when focusing on the ancient Semites of Carthage, where the burning of living children ordered by their own parents reached levels that surpassed the exclamation of Sahagún. Something similar could be seen by our visitor about other Phoenicians, Canaanites, Moabites, Sepharvaim, and ancient Hebrews: who in their origins offered their firstborn as a sacrifice to their gods. With his magic to see our past, the alien visitor would learn that both the exposure and the abandonment of infants continued in Europe until a council took action against the custom of leaving the children to die in the open.

With technology based on unimaginable principles the visitor would also see much worse behavior in the lands of colored people: thousands of babies, mostly women, abandoned in the streets of ancient China, and how those babies that were not abandoned were put in cold water until they died. He would see how in feudal Japan the baby was suffocated with wet paper covering her nose and mouth; how infanticide was systematic in the feudal Rajputs in India, sometimes throwing the living children to the crocodiles; and how in pre-Islamic Arabia they buried alive not a few newborns. The visitor would also see that the sub-Saharan inhabitants of Africa killed their children much more frequently than other races did. He would even see that the sacrifice of children in Zimbabwe was practiced as recently as the beginning of the century that the earthlings call the 20th century. The window to the past would also make visible the incredibly massive slaughter of infants among the natives of the countless islands of Oceania, New Guinea and even more so among the extremely primitive aborigines of Australia, Tasmania and Polynesia. He would realize that in the American tribes, including the redskins, infanticide continued at a time when the practice had been abandoned in Europe. The same happened not only in Central American and South American tribes, but also in the civilizations prior to the Spanish conquest: where the ritual sacrifice of women and children suggests that they did it out of pure sadism. Finally, the visitor would see how, after the Conquest, the sacrificial institution of the Mesoamerican and Inca Indians was forbidden only to be transferred to the animals in the so-called santería in times when our visitor no longer has to use his devices to open the Complete Book of History and Prehistory of the species he studies.

It’s clear where I want to go… If it is legitimate for this hypothetical extraterrestrial to remove from the face of the Earth a newly-arrived species whose haughtiness blinds them from seeing their evil ways, how can it be pathological for an earthling to arrive at identical conclusions? Just because, unlike the visitor, he lacks technological power? The sad truth is that the infanticidal passion and cruelty of primitive humans have not been atoned, only transferred to our cousins.

In Dies Irae I talked about the Star-Child. An eschatology from above would be a son of man who returned on the clouds with great power and glory to judge humanity, or, in the new version of the myth, a David Bowman in a sphere of light approaching Earth. But I, who am skeptical of both personal deities and intelligent civilizations in the Milky Way, could conceive, rather than an eschatology “from above”, an eschatology “from below.” I am referring to the intrapsychic evolution of a human being by developing an infinitely more intense empathy than that developed by the bulk of the modified apes (whom I call Neanderthals).

In other words, the rhetoric currently used by child and animal protectors in the West is just a first babbling of what we have in mind. Unlike the hypothetical Star-Child, the most fanatical animal protectors I have met do not even dare to see that, in addition to humans, there are other species that must be removed from the earth and its oceans. A Star-Child with mile-high empathy and powers would not tolerate, for example, the torture of hours that a pack of killer whales inflict on a whale calf by killing her to tear out her tongue. And the images of hyenas eating a small elephant alive—there are video recordings of how a member of the pack rips off the trunk from the small elephant—speak for themselves and we do not need to think much about how we would proceed.

Regardless of the cruelty of animals with animals, the hatred that the metamorphosed human also feels towards the modified apes that surround him can be glimpsed in the following anecdote. Before visiting England with plans to emigrate I left my pet in the cursed house that, as we saw in the fifth book of Hojas Susurrantes, is virtually on a freeway that goes out to the Cuernavaca highway where trucks and cars are constantly passing, even in the wee hours of the morning. Seeing my bunny in a cultivated garden that is paradise for him, but wrapped in such noise, especially at night, I imagined, with powers à la Bowman, eliminating each and every one of the Mexicans who drive through that stretch of the road in order to avoid the background roar for the little animal. Such a fantasy would not seem far-fetched if, in the new tablets of the law, we value the naked apes negatively; and noble species of animals, like some lagomorph mammals, positively regardless of the relative size of their brains or sophistication of their culture. It does not matter that to cleanse the freeway from humans it is necessary to eliminate millions of Mexicans, since literally millions are taking that road. The interests of a single bunny trump the interests of millions of humans, insofar as the modified apes are valued on the negative side of our scale.

Except for a few nymphs as beautiful as Catalina residing here (see the cover of The Fair Race’s Darkest Hour) no one else from the inhabitants of this city is worthy. Of Creole men, for example, I know exactly no one with honor or true nobility of the soul. In an article that the author himself requested to be removed from The Occidental Observer, Farnham O’Reilly stated that Mexico City needs to be razed and transformed into a memorial atonement park dedicated to Nature. I would add that the sum of millions of modified apes in this city does not give a positive just because they are millions. It gives a great negative. In contrast, a single modified dinosaur (contemporary bird) or a lagomorph, however modest and discreet his life, is a small positive. The arithmetic with which the Star-Child judges the species of the Earth, including the primates, has little to do with the standards about the positive or the negative in the eyes of the latter. A world of cultivated forests turned into an Arcadia, and Percys that will never be molested again by monsters, is what the Earth shall inherit. It cannot be more significant that my most important works to date, Hojas Susurrantes and this one that I begin to write, are dedicated to nonhumans: a tree and a bunny.

In the final chapter of Childhood’s End the metamorphosed children eliminated all forms of animal and plant life except theirs. I do not think it is necessary to go that far. In the laws of the universe there is an Aristotelian golden mean between the apocalyptic children of the end and the law of the jungle that the naked apes currently impose. The mean lies in populating the planet with an archipelago of Elysian islands. Twenty-nine-year-old Clarke beautifully described this place with his prose: the city of Lys in his first novella, Against the Fall of Night, where, in addition to the forests and some animals, an evolved form of human being is allowed—a human in which empathy prevails and the original sin is a thing of the past. But let’s get down from the heights of Clarkean science-fiction and get back to the real world.

The monastic orders brought by the Spanish crown alongside the soldiery, including some mendicant orders that protected the natives, did not represent genuine empathy. The 16th century Spain was Don Quixote, and these orders represented a counterproductive version of empathy or compassion for those who suffer. What the Franciscans, the Dominicans, the Augustinians, and eventually the Jesuits did in the Americas was quixotic folly: to conceive the naturals as souls to be saved. In the islands of the Caribbean and Tasmania the Europeans would exterminate the natives but not having exterminated them in the American continent meant that, throughout the Colonial period, the natives displaced their sadism with their children (as we have seen) towards the animals. If, instead of catechizing them, they had been cornered, as the Americans did on this part of the continent, the New Spaniard psychoclass of the Americas would have reflected the Iberian psychoclass without the tinges of Mesoamerican sadism. The social engineering of the Counter-Reformation was the great culprit that a mestizo cruelty between Spanish bullfighting and the Amerindian sacrificial passion was born in this enormous part of the continent.

In this book [¿Me Ayudarás?] we will analyze the stubborn infatuation of my father for a Dominican who protected the Amerindians and who, with his jeremiads, originated the Black Legend against Spain. At the moment suffice it to say that the bases of my feelings towards humanity are already in these pages. Hojas Susurrantes was like the tunnel in which Dave suddenly found himself: a vortex of colored lights where, terrified, he traveled at great speed across vast distances of space, seeing bizarre cosmological phenomena and strange landscapes of unusual colors. But Hojas ends before the final metamorphosis: before the new Odysseus discovered himself as middle-aged in a bedroom designed in the style of Louis XVI; progressively seeing later versions of himself and, finally, a very old man lying in a bed.

My complete autobiography will explain how, due to the evil in my family and society, without extraterrestrial agency in the form of a black monolith at the foot of the bed of an agonizing centenary, I underwent an inner metamorphosis and now I return to hate humanity as much as the Star-Child.

On the admin of this site

Below, an excerpted translation from the German Metapedia’s
article about me
(the below pic was taken in 1973):

 

______ 卐 ______

 

C.T. (born 1958) is a private scholar and writer living in Mexico City. He publishes in Spanish and English, with emphasis on analysis of childhood trauma related to abuse. He acts as a staunch advocate of combative white self-assertion, including his blog The West’s Darkest Hour. In 2017, C.T. recorded the production of English-language radio broadcasts.

C.T. is the son of a composer known in Mexico in the tradition of classical music; his mother was a concert pianist. Remotely, he traces his origins back to Spanish ancestors.

The parental home was not only very Catholic, it was also the place where he experienced maltreatment as a teenager: experiences that shaped his character. Decades later, he made this topic the subject-matter of various publications that aim to prevent such events.

 
Christianity as the downfall of Whites

Mentally and spiritually, C.T. turned his back on Christianity in adulthood. He considers this religion to be an outrageous ‘death cult for whites’. All white values have been inverted by Christianity since its emergence in Europe, so that sub-humanism can be spread and triumph unhindered, while the white race is increasingly degenerating, to such an extent that it must fight for its bare survival.

In his investigations and assessments C.T. uses the German philosopher Friedrich Nietzsche and the champion of white race interests, William Pierce, whom he considers the greatest spirit America has produced.

Already at the conquest of the American continent, the Spaniards and Portuguese had spoiled their blood due to an ignominious, racial mixture of Christian convictions (‘all human brethren in Christ’). In this context C.T. strongly disagrees with what he calls ‘monocausalists’, who only blame the long-lasting, vicious Jewish influence, for the decline of whites. Long before Jews had set foot on American soil, the Christian European conquerors and colonists, including Englishmen and Frenchmen, were driven by greed to ensure that the conquered territories were filled with mestizos and Mulattoes.
 
Attitude to the Germans

C.T. shows an exceptionally strong understanding and sympathy for the Germans, especially as far as their historical fate is concerned. In his opinion, the two world wars fought against Germany in the 20th century were the most fatal crimes that whites ever instigated. Instead of living peacefully in the guise of the ‘crown of evolution’, the Germans of that time, the leaders of the Anglo nations decided to create a world in which the cloaca gentium of the human race is on top.

The most indispensable book that every white man should read to focus on the monstrous acts done to the Germans, and to provide a foundation for contemporary historical education and judgment, explains C.T., is Hellstorm: The Death of Nazi Germany, 1944-1947.

Siege, 22

Priorities Now, Perfection Later

One of Commander Rockwell’s best, most loyal fighters and administrators, Robert Lloyd, once gave me one of the essences of the nature of the present struggle we are involved in when he stated that none of us—not even the best among us—are anything close to the Ideal which we are all fighting for. This was a simple, non-emotional, uncomplicated clarification of the plain reality of the situation, all wishful thinking aside.

To go further, even in Germany during the time of the NSDAP, the Ideal that was sought after was perhaps centuries away and, to be sure, the human stock in America today comes closer to what the Germans of the Thirties and Forties referred to as untermensch. Take a look at the armies of mouth-breathing knuckle-draggers on these streets and realize that they are what pass as “White”!

It will of course require centuries of the most careful up-breeding to reverse the dangerous and alarming mess we have before us today. That can only be accomplished by the most stringent measures on the part of the highest governmental authority and that, in itself, implies directly a total revolution victorious in our favor.

In the meantime we’ll do well to guard our own bloodlines and to multiply and perpetuate ourselves and our belief in the best kind of quality as conditions and circumstances allow.

But it has always seemed to me ironical that this avowedly “racist” Movement has placed the attitude and behavior of its adherents above the genetic quality of same. As the old rationale of the Seventies ran, “So what if he’s a Jew? He’s the best leader we have right now”—meaning that he spouted the right line and went out and got the sensational headlines. But if a man was WHITE and adopted a totally unfamiliar and un-funky, REVOLUTIONARY line and strategy—and regardless whether he made hot headlines of his own—then these others would curse him into the ground.

So it goes today with the majority of those of our comrades who have been jailed by the System for having actually gone on the attack rather than just sit back. To me the reasoning—or lack of it—behind this attitude is unfathomable! What do these do-nothings expect? Do they expect some “Silent Majority” type, all squeaky clean in his lifestyle, background, and personal appearance to step out of the endless, nondescript line he stands in and pull the trigger? In these earliest, most desperate stages, do they expect the targets, the actual victims, to be a revolutionary theoretician’s dream?

What the hell do they want? It would appear that they want perfection going in. Or else, if not, that they use this claim to hide what they REALLY want: nothing to rock the boat and possibly enrage Big Brother into coming down with both feet and ruining everybody’s “fun”.

Lenin said that you can’t make an omelet without breaking eggs. And one Black saying of the Sixties was that you have to use what you’ve got in order to get what you need (or want). We’ll never get to that point where we can begin breeding Supermen if we can’t get our values and priorities squared away today. Trotsky said that, as revolutionaries, our only compulsion is circumstances (not wishful thinking)! It means that we have to do what we have to do and by any means necessary.

Lenin, Trotsky, and the swarming army of Blacks in the Sixties are the farthest cry from what we believe in BUT THEY HAVE BEEN INFINITELY MORE SUCCESSFUL THAN WE in getting what they are after! That is very simply because they accepted the truth that the end does after all justify the means.

Let us drop the dreaming, the faking, and the immature unreality, and recruit an army of the worst—if need be—in order to smash the Beast System and make way for the Ideal to dominate the planet and the universe ten thousand years from now.

For our part, we will welcome and honor as COMRADES any White, bar none, who wishes to join with us in the struggle. ANY action taken against the Enemy, no holds barred, is a heroic deed. For our part, we will tolerate no divisive moralism to hamstring our efforts.

Vol. XIII, #10 – October, 1984

Order a copy of Siege (here)

Published in: on October 17, 2017 at 10:38 am  Comments Off on Siege, 22  

Hearken, Millennial Woes!

Millennial Woes is an Alt-Right commentator who blogs at YouTube. In his latest YT audio another ethnocentric commentator, Tara McCarthy interviews him. The case of this pair exemplifies why I differ so much from the tepidity of white nationalism or Alt-Right.

In one of Tara’s first questions, Millennial Woes says that the problem began in the 1950s. He thus omits that the zeitgeist of that decade was the direct result of the 1940s, World War II and the holocaust committed by the Allies on the Germans: the greatest crime of Western history (see the sidebar).

After minute 40 Tara, who is partly white partly Indian, asked a very important question: Who is white taking into account that in Europe there are mixed people (like Tara herself). The way Millennial Woes responded is absolutely typical of the Alt-Righters: that it was obvious and that all Europeans are white!

As I said in the most recent entry on William Pierce’s Who We Are, this is the kind of mentality that is destroying the Aryans: their complete inability to see that in Europe many ancestral Europeans have ceased to belong to that race. Unlike the logical distinctions made by the National Socialists, for white nationalists any frank discussion of Nordish and Mediterranean peoples is anathema.

This universal egalitarianism of out-group altruists is due, as we have stated countless of times, to the heritage of Christianity insofar this way of seeing the world did not exist before it. To be fair, at least Tara knew there was a problem because of her mixed ancestry; that’s why she asked the question in the first place. But Millennial Woes, who genetically is whiter than her, then said that the ‘burden of white on Africans’, that is the duty to help them, falls on whites because the ‘Chinese won’t do it’.

I caught you, Neo-Christian!

We can imagine not only the Greeks and Romans of the Ancient World but the Persians, the Germanics, the Celts, the Slavs and a number of pagan Scandinavian tribes loading upon their shoulders the burden of nigger welfare! See this article of The Fair Race’s Darkest Hour to understand the axiological tragedy that has befallen upon the Aryan psyche, which includes so called white nationalists. (I say “so called” because with the burden of helping other races WNsts like Millennial Woes are heading towards extinction.)

The Christian ethic of Millennial Woes, presumably an atheist, also shows in how he envisions the ethnostate. He wants to deport mulattoes from Europe to Africa with their white mothers, not taking into account that mulattos are far more dangerous than blacks. For example, former President Obama used his IQ inherited from his white mother to undermine white Americans. He was planning to flood only-white neighbourhoods with blacks before the last election! This way of looking at things—‘I let you go intelligent mulatto; I won’t kill you even if your white genes are a potential threat to us’—is absolutely typical of Neo-Christian nationalism.

In the interview Millennial Woes also said that people ‘between 90 and 100 percent white’ should live in the ethnostate. Note that this implies that he doesn’t want to deport the remaining ten percent. You can imagine one of the leading voices of the Third Reich saying that it is okay to tolerate ten percent of mud people in Germany! Millennial Woes also said that the IQ ‘is the most tangible difference between the races’ when in fact the troglodyte faces of the coloureds we see on the streets are the most obvious difference. This gross overlook of the most conspicuous aspect—what I call Neanderthalism—is also very common among self-styled race realists.

Finally, before the question ‘Would you allow white liberals in the ethnostate?’ Millennial Woes replied, ‘Yes I would.’

Compare this altruistic answer, so typical of a good Christian, with what is drawn from the novels of Pierce, David Lane and Harold Covington. Right after the holy racial wars, unless the liberal is a young and beautiful chick that would be used as a breeding machine by an Aryan warrior, white liberals will stay outside the frontiers of the liberated zones, where only the crying and gnashing of teeth of these traitors will be heard.

Hearken Millennial Woes!

The Aryan race needs a religion of boldness, not your secular religion of meekness…
The Aryan Race needs a religion of war, not a religion of peace!
The Aryan Race needs a religion of hate, not a religion of love!
The Aryan Race needs a religion of anger, not a religion of sorrow!
The Aryan Race needs a religion of severity, not a religion of mercy!

Zweites Buch, 4

Excerpted from “Elements of Foreign Policy,” Chapter 4 of Hitler’s Second Book. The whole chapter includes these subjects: Must learn from the past—Must forge the instruments for change to a fruitful German foreign policy—Correct ideas valueless unless translated into action—The Pan-German League—Necessity of taking risks—Policies must be carried out with vigor even if total success not guaranteed—Breaking the circle of enemies of Germany.
 
It is often terrible to see how little men want to learn from history, how with such imbecilic indifference they gloss over their experiences, how thoughtlessly they sin without considering that it is precisely through their sins that so and so many Nations and States have perished, indeed vanished from the Earth.

And indeed how little they concern themselves with the fact that even for the short time span for which we possess an insight into history, States and Nations have arisen which were sometimes almost gigantic in size, but which two thousand years later vanished without a trace, that world powers once ruled cultural spheres of which only Sagas give us any information, that giant cities have sunk into ruins, and that their rubble heap has hardly survived to show present-day mankind at least the site on which they were located.

The cares, hardships and sufferings of these millions and millions of individual men, who as a living substance were at one time the bearers and victims of these events, are almost beyond all imagination. Unknown men. Unknown soldiers of history.

And truly, how indifferent is the present. How unfounded its eternal optimism, and how ruinous its wilful ignorance, its incapacity to see, and its unwillingness to learn. And if it depended on the broad masses, the game of the child playing with the fire with which he is unfamiliar would repeat itself uninterruptedly and also to an infinitely greater extent.

Hence it is the task of men who feel themselves called as educators of a Folk to learn on their own from history, and to apply their knowledge in a practical manner now, without regard to the view, understanding, ignorance or even the refusal of the mass.

It is noteworthy that innumerable hygienic measures which perforce redound to the advantage of a Folk, and which individually are uncomfortable, must be formally forced upon the main body of a Folk through the autocratic standing of individual persons, in order however to disappear again when the authority of the personality is extinguished through the mass insanity of democracy.

Published in: on June 14, 2017 at 10:16 am  Comments Off on Zweites Buch, 4  

Impeachment of Man, 4

by Savitri Devi


 
Excerpted from Chapter IV: Action precedes theory

A man who has always felt an insurmountable, physical disgust for animal slaughter, and to whom the very sight of meat is nauseating, is hardly likely to force himself to become a flesh eater just because the books he was taught to consider as sacred or infallible (be they religious scriptures or “scientific” works) seem to encourage such a diet rather than forbid it, or because the founder of his faith, or the geniuses he reveres the most, obviously ate meat. He may not always have the courage to denounce the man-centered religion or philosophy in which he was educated, on the sole ground that its ethics are not high enough for him (in fact, shockingly below his own natural ethics).

From the point of view of practical behaviour, there are, properly speaking, only two kinds of people: those who really love animals (and plants) and those who do not.

We are, for instance, all acquainted with the belief, shared by many, that animals (and, a fortiori, plants) have “no soul,” or that if they have, their soul is of a nature entirely different from ours, in particular that it is not immortal. We all know that Christianity enjoins us to “love our neighbours,” including our enemies, “as ourselves,” but is completely silent about our duties towards subhuman creatures.

If one is to “love” a man who has murdered one’s parents, committed atrocities upon one’s countrymen, or robbed one of one’s livelihood, then it appears obvious that one should, a fortiori, love the lamb, the kid, the cow, and all innocent irresponsible creatures enough, at least, not to encourage the butcher’s hideous industry; and that one should love harmless frogs and guinea pigs enough to protest against the use of them in scientific experimentation.

Up till today, no creed obviously implying consistent active kindness towards all sentient beings has ever succeeded in imposing itself upon the practical life of any human society.

A great many of the town-bred meat-eaters we know, in Europe at least, are animal- lovers at heart.… although they generally express a sincere horror after reading or hearing a vivid description of a slaughterhouse, yet they do not spontaneously connect all the ghastliness of animal killing with that particular chunk of meat they see before them in a dish with roast potatoes and onions all around it.

They do not automatically picture to themselves, at the sight of it, the agony of a sheep, of a bullock, of a young calf, once enjoying the taste of fresh grass and the light of heaven, then suddenly drawing its last breath in a pool of blood . . . and for what?—for them to have some mutton, beef or veal on their menu. If they did actually imagine that, half of them would shrink in horror, and not only eat no more meat themselves, but also despise all those who refuse to give up that habit as one despises the accomplices in some hideous murder case.

But they do not. The custom of feeding on flesh and the knowledge that “men have always done so from the beginning of the world”—the reaction of daily repeated misdeeds upon one’s true sense of values—have blunted, if not completely obliterated, their power of visualizing at once that which they wish to forget. They are not obsessed by the unavoidable connection between an appetizing roast with potatoes around it and the sickening reality of the death struggle of a slaughtered beast, as we would be. A whole series of associations of ideas has been suppressed in them by an obnoxious “education,” and they have not enough imagination to revive it of their own accord.

The same could be said about all those inconsistent animal lovers who would not refuse the present of a fur coat, nay, who would not hesitate to buy one if they could afford it; who take medicine (preventive and curative) prepared at the cost of the suffering of many guinea pigs and white rats; and who hire a carnage when they are in a hurry (in places where taxis are not available) without making sure that the horse is not tired, sometimes even without paying attention whether the driver beats it or not.

A natural, spontaneous feeling of sympathy for any individual living creature, allied to a sufficiently vivid imagination, is a rare quality. And consequently real animal lovers—not merely those who keep pets, or those who burst into indignation at the thought of one form of cruelty and tolerate or even encourage another—are very few. Real plant lovers who feel for the trees themselves, and not merely for the shade, fruit or flowers they give, are equally rare.

One may also wonder whether any substantial progress has ever been made in that line, from the beginning of historical times. One may even wonder whether organized society has not deliberately worked to destroy such spontaneous brotherly feelings towards beasts as might have existed in some of the better human beings living outside its pale.

The enemy of the hunter (as well as of the butcher, of the scientist who experiments on living creatures, etc.) is an enemy of mankind.

We scorn all men who condemn “wars of aggression,” and who, at the same time, eat meat; nay, we scorn all pacifists who do not, in their everyday dealings, live up to the ideal of universal nonviolence preached by the Jains. We scorn all those, whoever they be, who have never raised their voice against scientific experimentation upon innocent animals (which can be neither for nor against any cause) and who dare condemn experimentation upon one’s dangerous—or potentially dangerous—human enemies.

We scorn all those who never were moved to indignation at the idea of man’s lasting crime against the living Realm;—at the thought of the enormous daily round of avoidable pain inflicted by man upon beasts (and even plants)—and who, yet, dare speak of “war crimes” and of “war criminals.”

We flatly refuse to condemn war,—be it a thousand times a war “of aggression”—as long as mankind at large persists in its callous attitude towards animal (and tree) life. And as long as torture is inflicted by men upon a single living creature, in the name of scientific research, of sport, of luxury or of gluttony, we systematically refuse our support to any campaign exploiting public sympathy for tortured human beings—unless the latter be, of course, such ones as we look upon as our brothers in race and faith, or people near and dear to these.

The world that exalts Pasteur and Pavlov, and countless other tormentors of innocent creatures, in the name of the so-called “interest of mankind,” while branding as “war criminals” men who have not shrunk from acts of violence upon hostile human elements, when such was their duty in the service of higher mankind and in the interest of all life, does not deserve to live.

Published in: on May 11, 2017 at 11:01 am  Comments Off on Impeachment of Man, 4  
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Inferior racists

This is a postscript to a friendly discussion within the comment section of my previous post.

On the latest Daily Shoah (1:49) Matt Heimbach talks enthusiastically about his recent experience with a friend who breeds rabbits for food: “I helped actually to slaughter and kill the meat rabbits. It was a very kind of cool…”

I don’t need to wait and see the (forthcoming?) video of Heimbach’s so-called “National Socialist” speech in Kentucky. He’s obviously not a perfect National Socialist. See for example my Goebbels quotation this April 20th, the 128th birthday of our beloved Führer.

I reiterate what I thought when I wrote “Ethnosuicidal nationalists.” The American racialist movement is incomparably more primitive than German National Socialism. If Americans really want to become overmen they should take a week break from surfing white nationalist sites, and read instead the book of Savitri Devi that I have been excerpting, and will continue to excerpt, for this site: Impeachment of Man.

Published in: on May 4, 2017 at 12:01 am  Comments Off on Inferior racists  
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Impeachment of Man, 3

by Savitri Devi


 
Excerpted from Chapter III: Joyous Wisdom

Western Free Thought, in all its different forms, has, as we pointed out, retained Christian ethics while doing away with Christian metaphysics. It is not other-worldly at all, but it has never preached or even conceived a love more comprehensive than that of humanity. And every one of its aspects, from Descartes to Karl Marx, is as man-centered as any philosophy can be.

In other words, there have been, and there still are philosophies “faithful to this earth.” But we know of no historic civilization based upon a joyous earthly wisdom, implying active love towards all living creatures; upon a religion of this world and of this life in flesh and blood, which would be neither man-centered nor pessimistic, nor lacking truly universal kindness in the Buddhistic sense of the word. We only know of a very few individuals who have put forward such a philosophy, professed such a religion—consciously or unconsciously—from time to time.

With regard to animals—and plants—the believers in man-centered creeds seem to be governed by the mere consideration of gain and loss. They seem to be people for whom living things have a price in connection with some purpose for which they can be used, not a value in themselves. And the highest purpose they can dream of is the “service of humanity.”

Why? Goodness knows. Probably because they themselves happen to be human beings. To admit the existence of something higher and more precious than “man”—and having more “rights” than he to health and enjoyment—would be to concede that man (i.e., themselves) can be justly used in the interest of that thing.

And they do not want to reach such a conclusion—surely not. They are willing to exploit living nature; but they shrink from the possibility of being themselves exploited in their turn, even in the interest of such superior beings as, for instance, inhuman Gods, or for the greater welfare of the less exalted but more tangible master races that might appear on the international stage. The result is that the only God they can think of, if any, is a man-loving God who created no master race save mankind itself, to which he gave as a birthright domination over the whole scheme of life.

Our votaries of man-centered faiths are the last people to understand the believers in the right of the superior or more efficient races to exploit the inferior or less efficient ones. Our philanthropists, burning with partial, fanatical love, who would willingly destroy the whole of the animal world in order to save one human idiot, are the last people to understand the ardent nationalist who would, with a smile, sacrifice mankind to his own country’s pride. They have an altogether illogical yet undeniable fondness for human beings, but none at all or very little for other animal species, even for other mammals.

If, on the other hand, a man feels for humanity in general and for every one of his human neighbors in particular, why should he stop there? If he feels it is “wrong” not to treat other men as he would himself like to be treated, why does he not feel the same with regard to all sentient creatures?

The followers of man-centered creeds never think of that. They speak of human “rationality” and of the usefulness of human beings; yet they never ask whether the person whom they are about to help has actually made use of his capacity to better his surroundings or to work for others. They just help him—even if he be the most consummate imbecile, suffering the result of his own foolishness; even if he be the most useless, self-centered old bachelor, having never cared for anybody.

Hospitals and asylums are open to all. And in bad times food is distributed indiscriminately to all the distressed, without any enquiry into the life history of each one. It is just the fact that they are beings, outwardly at least, more like himself than others—specimens of the human race. The humanitarian is a fellow who has rejected the logic of racialism, but has kept all the sentimental partiality attached to every form of group loyalty. He has done away with the “white man’s burden,” and discarded the pride of the master races as too unchristian-like or too “unscientific” for him.

But he still clings—or tries to cling—to that elemental blood solidarity which is the essence of all racialism. He clings to it, after having distorted it and broadened it to such an extent that it loses all that was vital and stimulating in it, in its earlier stages, without it generously merging into the higher solidarity of all life.

Un raciste manque: that is what the humanitarian is, and nothing more, so long as he fails to transcend his man-centered ideology.

Impeachment of Man, 1

by Savitri Devi


 
Excerpted from Chapter I: Man-centered creeds

Of all moral ideas, that of our positive duties towards creatures of other species (animals, and even plants) is perhaps the slowest to impress itself upon the human mind. It seems as though it were alien to the spirit no less than to the letter of all successful international religions, save Buddhism. And one who is fully conscious of its importance—one who recognizes in it the expression of a fundamental moral truth—may as well wonder in amazement how creeds that omit to mention it altogether (let alone to stress it) have yet been able to secure themselves such numerous followings, and, what is more, how their narrow conception of love is still claiming to be “the highest,” and how that claim rouses no protest on behalf of the better men. This is, no doubt, enough to lead him to gloomy conclusions concerning the inherent coarseness, selfishness and ugliness of human nature in general.

Theoretically, the man-centered creeds and philosophies sway the whole world minus the greater part of India, Burma, Ceylon, and the countries of the Far East to the extent that these have actually come under the influence of Buddhism. That does not mean that there are no individuals in England and America, in Germany and Russia, who look upon all life as sacred, and to whom the infliction of pain upon animals is even more odious that that upon human beings. That does not mean, either, that all people who, in India and elsewhere, are catalogued in the census reports Hindus, Buddhists or Jains are, in fact, paragons of active kindness towards all living creatures. Far from it!

But we notice that, from those very civilizations in which cannibalism was generally admitted, sprang, now and then, a few individuals—an infinitesimal, powerless minority—whom the custom disgusted. And from amidst a world in which slavery was considered as a necessary evil by respectable people, sprang a few individuals who condemned it, either openly or secretly, in the name of human dignity.

And we see that it is the opinion of those better individuals that finally triumphed. One of the best among the ancient Mexicans, King Nezahualcóyotl, tried in vain, in the fifteenth century A.D. to put a stop to human sacrifices within his realm. But today, the murder of a man, be it even as an offering to a deity, is considered a criminal offence and would be punished by law nearly all over the world. The minority, in Mexico, became a majority—and would have become so, apparently, anyhow, even if no Christian adventurers had ever landed there. Minorities often do, with time, become majorities.

To those to whom the age-old exploitation of animals seems normal just because it is practically universal and as old as man, we shall say that there are today people who strongly disapprove of it—never mind if they be but a handful scattered among millions of human beings still at a more barbaric stage of evolution.

There are men and women—and the author of this book is one of them—who, at the sight of one of their contemporaries eating a beefsteak in a restaurant or a chicken sandwich in a railway carriage, feel no less a disgust than some rare Mexicans of old possibly did when they saw the cooked limbs of a prisoner of war served up on gold and silver plates at State banquets. There are men and women today, few indeed as they may be, who are as much saddened when they see a tired horse drawing a cart as certain other “queer” people might have been once, when they met a slave cutting wood or grinding corn for his owner under the supervision of a merciless taskmaster.

Those few are now “dreamers,” “eccentric folk,” “cranks”—like all pioneers. But who can tell whether their opinion will never become that of average man, and their principles the law of the world? If not… then we believe that the human race is not worth bothering one’s head about at all.

All the splendour of the material world; all the grace, strength and loveliness of millions of beasts, birds, fishes, trees and creepers; the majesty of the snow-clad mountains, the beauty of the unfurling waves—all that and much more—is not worth, in God’s eyes, the immortal soul of a human imbecile—so they say, at least.

That is why the hunting of tigers and deer, the butchering of innocent woolly lambs, so glad to live, the dissecting of pretty white guinea pigs or of intelligent dogs, are not “sins” according to the man-centered faiths—not even if they imply the most appalling suffering. But the painless chloroforming of worthless human idiots is a “crime.” How could it be otherwise? They have two legs, no tail, and an immortal soul. However degenerate they be, they are men.

I cannot help here recalling the answer of a French medical student, a member of the “Christian Federation of Students,” whom I has asked, twenty- five years ago, how he could reconcile his religious aspirations with his support of vivisection. “What conflict can there be between the two?” said he; “Christ did not die for guinea pigs and dogs.” I do not know what Christ would actually have said to that. The fact remains that, from the point of view of historical Christianity, the boy was right. And his answer is enough to disgust one forever with all man-centered creeds.

The God of the Christians, the God of Islam, and the God of most of those later Free Thinkers who are not out and out atheists, never succeeded in shaking off completely the habits he once had when he was but the patron deity of a few tribes of desert wanderers, slaves in the land of the Pharaohs. He was able to raise himself from the rank of a national god to that of a God of all humanity.

But that is all. His love seems to have been spent out in its extension from the “chosen People” of Israel to the Chosen Species of mankind. He had not in him the urge to broaden his fatherly feelings still beyond those narrow limits. It never occurred to him how narrow they were in fact and how irrational, how mean, how all-too-human that childish preference for man was, in a God that is supposed to have made the Milky Way.

The great creeds of the world west of India remained man-centered, it would seem, because they never could free themselves entirely from the marks of their particular tribal origin among the sons of Abraham. The Jews never were a race that one could accuse of giving animals too great a place in its everyday life and thoughts.

Christ, who came “to fulfil” the Jewish law and prophecies (not to introduce into the world a different, more rational, and truly kindlier trend of thought) appears never to have bothered his head about the dumb creatures.

We speak, of course, of Christ as the Christian Gospels present him to us. That Christ—we have no means whatsoever of finding out whether a “truer” one ever lived—never performed a miracle, never even intervened in a natural manner, in favour of any beast, as his contemporary, Apollonius of Tyana, not to speak of any more ancient and illustrious Master such as the blessed Buddha, is supposed to have done. He never spoke of God’s love for animals save to assert that He loved human beings a fortiori, much more. He never mentioned nor implied man’s duties towards them, though he did not omit to mention, and to stress, other duties.

If the Gospels are to be taken as they are written, then his dealings with nonhuman sentient creatures consisted, on one occasion, of sending some evil spirits into a herd of swine, that they might no longer torment a man, and, another time, of making his disciples, who were mostly fishermen by profession, as every one knows, catch an incredible quantity of fish in their nets.

In both cases his intention was obviously to benefit human beings at the expense of the creatures, swine or fish. As for plants, it is true that he admired the lilies of the fields; but it is no less true that he cursed a fig tree for not producing figs out of season and caused it to wither, so that his disciples might understand the power of faith and prayer.

Fervent English or German Christians, who love animals and trees, may retort that nobody knows exactly all that Jesus actually said, and that the gospels contain the story of only a few of his numberless miracles. That may be. But as there are no records of his life save the Gospels, we have to be content with what is revealed therein. Moreover, Christianity as an historical growth is centered around the person of Christ as the Gospels describe him.

To say, as some do, that every word of the Christian Gospels has an esoteric meaning, and that “swine” and “fishes” and the “barren fig tree” are intended there to designate anything but real live creatures, would hardly make things better. It would still be true that kindness to animals is not spoken of in the teaching of Jesus as it has come down to us, while other virtues, in particular kindness to people, are highly recommended. And the development of historical Christianity would remain, in all its details, what we know it to be.

There has been, it is true, in the West, in recent years—nay, there is, for nothing which is in harmony with the Laws of Life can ever be completely suppressed—a non-Christian (one should even say an anti-Christian) and definitely more than political school of thought which courageously denounced this age-old yet erroneous tradition, and set up a different scale of values and different standards of behaviour. It accepted the principle of the rights of animals, and set a beautiful dog above a degenerate man.

It replaced the false ideal of “human brotherhood,” by the true one of a naturally hierarchised mankind harmoniously integrated into the naturally hierarchised Realm of life, and, as a logical corollary of this, it boldly preached the return to the mystic of genuine nationalism rooted in healthy race-consciousness, and the resurrection of the old national gods of fertility and of battle (or the exaltation of their philosophical equivalents) which many a Greek “thinker” and some of the Jewish prophets themselves had already discarded—politely speaking: “transcended”—in decadent Antiquity.

And its racialist values, solidly founded upon the rock of divine reality, and intelligently defended as they were, in comparison with the traditional man-centered ones inherited, in Europe, from Christianity, are, and cannot but remain, whatever may be the material fate of their great Exponent and of the regime he created, the only unassailable values of the contemporary and future world. But it is, for the time being, a “crime” to mention them, let alone to uphold them—and their whole recent setting—in broad daylight.

The opposite ideologies, more in keeping with the general tendencies of modern Free Thought from the Renaissance onwards, have only broken off apparently with the man-centered faiths. In fact, our international Socialists and our Communists, while pushing God and the supernatural out of their field of vision, are more Christian-like than the Christian Churches ever were.

He who said, “Love they neighbour as thyself has to-day no sincerer and more thorough disciples than those zealots whose foremost concern is to give every human being a comfortable life and all possibilities of development, through the intensive and systematic exploitation by all of the resources of the material world, animate an inanimate, for man’s betterment. Communism, that new religion—for it is a sort of religion—exalting the common man; that philosophy of the rights of humanity as the privileged species, is the natural logical outcome of real Christianity.

It is the Christian doctrine of the labour of love for one’s neighbours, freed from the overburdening weight of Christian theology. It is real Christianity, minus priesthood—which Christ thoroughly disliked—and minus all the beliefs of the Church concerning the human soul and all the mythology of the Bible.

In other words, the rejection of the belief in the supernatural, and the advent of a scientific outlook upon the material world, has not in the least broadened the Westerners’ moral outlook. And, unless they be consistent Racialists, worshippers of hierarchised Life, those who today openly proclaim that civilization can well stand without its traditional Christian (or Muslim) background, stick to a scale of values that proceeds, either from a yet narrower love than that preached in the name of Christ or of Islam, (from the love of one’s mere individual self and family) or, at most, from the same love—not from a broader one; not from a true universal love.

The generous “morality” derived from modern Free Thought is no better than that based upon the time-honoured man-centered creeds that have their origin in Jewish tradition.

It is a morality centered—like the old Chinese morality, wherever true Buddhism and Taoism have not modified it—around “the dignity of all men” and human society as the supreme fact, the one reality that the individual has to respect and to live for; a morality which ignores everything of man’s affiliation with the rest of living nature, and looks upon sentient creatures as having no value except inasmuch as they are exploitable by man for the “higher” purpose of his health, comfort, clothing, amusement, etc. The moral creed of the Free Thinker today is a man-centered creed—no less than that of Descartes and Malebranche and, later on, of the idealists of the French Revolution, and finally of Auguste Comte.

We believe that there is a different way of looking at things—a different way, in comparison with which this man-centered outlook appears as childish, mean and barbaric as the philosophy of any man-eating tribe might seem, when compared with that of the Christian saints, or even of the sincerest ideologists of modern international Socialism or Communism.