New witches’ brew

A commenter in the thread of my last post has reminded me an important article on Christian ethics he published online last year (here). Now that I reread some passages of that article this one—:

The doctrine of eternal damnation is surely the most pernicious notion in all the long annals of human history

—makes me think: Can you imagine the level of guilt of a white person who believed this stuff and then abandons Christianity? This is my point: once on a secular level Christian ethics transforms itself into ethnosuicide even if the Jewish help for such ‘assisted suicide’ was not robust. It reminds me my old witches’ brew formula but with a new ingredient (in bold type):

Individualism, universalism, weak ethnocentrism—‘hardwired’ characteristics in the White psyche since prehistoric times—plus egalitarianism, liberalism, capitalism—cultural ‘software’ after the Revolution which ironically strengthened Christian ethics—plus the empowerment of Jewry since the times of Napoleon and the foundation myth after WW2 has created a lethal brew for the white peoples.

This last ingredient proved so fatal that in his interview with Tom Metzger, James Mason said: ‘With the death of Adolf Hitler in the close of the 2nd World War in 1945 Western civilization, as it had existed and is still perceived died once and for all. The only thing that was left now was a gene pool.’

Published in: on September 25, 2017 at 10:25 am  Comments (12)  
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Day of Wrath, 5

Julian Jaynes and the bicameral mind

In recent decades several historians without any link to the deMausean school have written about thirty books on histories of childhood. I will mention only a couple of those published in 2005: When Children Became People by Odd Magne Bakke and Growing Up: The History of Childhood in a Global Context by Peter Stearns. DeMause has iteratively complained that books of this sort are presented to history students as if childrearing in the past had been as benign as Western childrearing in our times. Stearns for example is author and editor of more than forty books, but he attempts to absolve the parents by claiming that infanticide had an economic motivation; when it is well documented that in some periods infanticide was more common in well-off families.

Psychogenesis is the process of the evolution of empathy, and, therefore, of childrearing forms in an innovative group of human beings. In a particular individual it is an evolution of the architecture of his or her mentality, including the cognition of how the world is perceived. A “quantum leap” in “psychoclasses” depends on the parents’ breaking away from the abusive patterns in which they were educated; for example, stop killing their children: a prehistoric and historic practice that deMause calls “early infanticidal childrearing.”

A fascinating essay by Julian Jaynes throws light on how, by the end of the second millennium before our era, a huge alteration occurred in human mentality. In 1976 Jaynes published The Origin of Consciousness in the Breakdown of the Bicameral Mind. Jaynes calls “breakdown” the transit of bicameral mind—two chambers or brain hemispheres—to modern consciousness. The transit is relatively recent, and it represents a healing process from a divided self into a more unified or integrated one. Jaynes describes how society developed from a psychological structure based upon obedience to the god’s voices, to the subjective consciousness of present-day man. Like deMause’s psychohistory, Jaynes’ model caused many of his readers to see mankind from a new perspective. He elaborated a meta-narrative purporting to connect the loose pieces of previously unconnected fields—history, anthropology, ancient texts, psychiatry, language, poetry, neurology, religion, Hebrew and Greek studies, the art of ancestral societies, archaeological temples and cuneiform writing—to construct an enormous jigsaw puzzle.

Jaynes asked the bold question of whether the voices that people of the Ancient World heard could have been real, a common phenomenon in the hallucinated voices of present-day schizophrenics. He postulated that, in a specific lapse of history a metamorphosis of consciousness occurred from one level to another; that our present state of consciousness emerged a hundred or two hundred generations ago, and that previously human behavior derived from hearing voices in a world plagued with shamanism, magical thinking, animism and schizoidism.

In the Ancient World man had a bipartite personality: his mind was broken, bicameralized, schizophrenized. “Before the second millennium B.C., everyone was schizophrenic,” Jaynes claims about those who heard voices of advice or guides attributed to dead chiefs, parents or known personages. “Often it is in times of stress when a parent’s comforting voice may be heard.” It seems that this psychic structure of a divided or bicameral self went back to cavemen. Later in the first cities, the period that deMause calls “late infanticidal childrearing” (Jaynes never mentions deMause or psychohistory), the voices were attributed to deities. “The preposterous hypothesis we have come to is that at one time human nature was split in two, an executive part called god, and a follower part called man. Neither was conscious. This is almost incomprehensible to us.” Preconscious humans did not have an ego like ours; rational thought would spring up in a late stage of history, especially in Greece. However, orthodox Hellenists usually do not ask themselves why, for a millennium, many Greeks relied on instructions coming from a group of auditory hallucinating women in Delphi. To explain similar cultural phenomena, Jaynes lays emphasis upon the role that voices played in the identities, costumes and group interactions; and concludes that the high civilizations of Egypt, the Middle East, Homeric Greece and Mesoamerica were developed by a primitive unconscious.

The Origin of Consciousness in the Breakdown of the Bicameral Mind describes the theodicy in which, three thousand years ago, subjectivity and the ego flourished. For the common man consciousness is the state of awareness of the mind; say, the conscious state at walking. Jaynes uses the term in a more restricted way: consciousness as the subjective universe, the self-analyzing or self-conscious mind; the “I,” the will and morality of an individual, as well as the development of the linear concept of time (which used to be cyclic to the archaic mind, perhaps due to the observation of the stations of the year). The man who left behind his bicameral thinking developed a more robust sense of the self, and Jaynes finds narrative evidence of this acting self in the literary record. He examines Amos, the voice of the oldest Old Testament text and compares it with the Ecclesiastes, the most recent one. Likewise, Jaynes scrutinizes the Iliad looking for tracks of a subjective self, and finds nothing. The Homeric heroes did what Athena or Apollo told them; they literally heard their gods’ voices as the prophets listened to Yahweh’s. Their psyches did not display brightness of their own yet. (If we remember the metaphor of my first book, the mentality of ancient man was similar to what astronomers call a “maroon dwarf”: a failed star like Jupiter, not a sun with enough mass to cause nuclear fusion so that it could shine on its own.) Matters change with the texts of Odysseus’ adventures, and even more with the philosophers of the Ionian islands and of Athens. At last the individual had accumulated enough egocentric mass to explode and to shine by itself. Jaynes believes that it was not until the Greek civilization that the cataclysm that represented the psychogenic fusion consolidated itself.

By Solon’s times it may be said that the modern self, as we understand it, had finally exploded. The loquacious gods, including the Hebraic Yahweh, became silent never to speak again but through the bicameral prophets. After the breakdown of divine authority, with the gods virtually silenced in the times of the Deuteronomy, the Judean priests and governors embarked upon a frenetic project to register the legends and stories of the voices that, in times of yore, had guided them. It was no longer necessary to hallucinate sayings that the god had spoken: man himself was the standard upon which considerations, decisions, and behaviors on the world rested. In the dawning of history man had subserviently obeyed his gods, but when the voice of consciousness appears, rebelliousness, dissidence, and even heresy are possible.

Through his book, which may be called a treatise of psycho-archeology, Jaynes follows the track of how subjective consciousness emerged. His ambitious goal is to explain the birth of consciousness, and hence the origin of our civilization. Once the former “maroon dwarfs” achieve luminescence in a group of individuals’ selves, not only religious dissent comes about, but regicide, the pursuit of personal richness and, finally, individual autonomy. This evolution continues its course even today. Paradoxically, when the West reaches the stage that deMause calls “helping mode” in child-rearing, it entails ill-fated consequences such as Caucasian demographic dilution and the subsequent Islamization of Europe (as we will see).

Although Jaynes speculates that the breakdown of the bicameral mind could have been caused by crises in the environment, by ignoring deMause he does not present the specific mechanism that gave rise to the transition. Due to the foundational taboo of human species, explained by Alice Miller in my previous book and by Colin Ross in this one, Jaynes did not explore the decisive role played by the modes of childrearing. This blindness permeates The Origin of Consciousness to the point of giving credibility to the claims of biological psychiatry; for example, Jaynes believes in the genetic basis of schizophrenia, a pseudoscientific hypothesis, as shown in my previous essay. However, his thesis on bicameralism caused his 1976 essay to be repeatedly reprinted, including the 1993 Penguin Books edition and another edition with a 1990 afterword that is still in print.

In the bicameral kingdoms the hallucinated voices of ancient men were culturally accepted as part of the social fabric. But a psychogenic leap forward gives as much power to the new psychoclass as the Australopithecus character of 2001: A Space Odyssey grabbing a bone. “How could an empire whose armies had triumphed over the civilizations of half a continent be captured by a small band of 150 Spaniards in the early evening of November 16, 1532?” The conquest of the Inca Empire was one of a handful of military confrontations between the two states of consciousness. A deMausean interpretation would lead us to think that it was a clash between the infanticidal psychoclass and an intermediate state of ambivalent and intrusive modes of childrearing. The Spaniards were clearly up the scale of “psychogenic leaps” compared to the Incas.

This reading of history is diametrically opposed to Bartolomé de Las Casas, who in his Apologética Historia claimed that in some moral aspects the Amerindians were superior to the Spanish and even to Greeks and Romans. Today’s Western self-hatred had its precursor in Las Casas, who flourished in the fifteenth and sixteenth centuries. In identical fashion, in the 21st century it is irritating to see in educational TV programs an American in Peru saying that the Incas of the times of the Conquest “were much smarter than the Spanish.” The truth is that the Incas did not even know how to use the wheel and lacked written language. They literally heard their statues speak to them and their bicameral mind handicapped them before the more robust psyche of the Europeans: something like an Australopithecus clan clashing with another without bones in their hands. The Spaniards were, certainly, very religious; but not to the point of using magical thinking in their warfare stratagems. According to a 16th-century Spaniard, “the unhappy dupes believed the idols spoke to them and so sacrificed to it birds, dogs, their own blood and even men” (this quotation refers to Mesoamericans, the subject-matter of the next section). The Peruvian Mario Vargas Llosa believes that his ancestors were defeated due to a pragmatic and basically modern European mentality in contrast to the magical thinking of the natives; and the Mexican Carlos Fuentes wrote that the conquest of the American continent was a great triumph of the scientific hypothesis over the indigenous physical perception.

Jaynes overemphasizes that the prophets of the Old Testament literally heard Yahweh’s voice. Because the minds in the Ancient World, like present-day schizoid personalities, were swarmed with sources of hallucination, humans still lacked an inner space for retrospection and introspection. Bible scholars have debated at length about what could have caused the loss of prophecy gifts in the Hebrew people after the Babylonian exile. I would say that the elimination of the sacrificial practice of infants meant a leap toward a superior psychoclass, with the consequent overcoming of the schizoid or bicameral personality.

But going back to Jaynes: Formerly terrestrial and loquacious, the later mute gods were transported to a heaven, making room for human divination: the consultation of human beings that (for having been raised by more regressive parents I may infer) still heard the fateful voices. Even though the divine voices made themselves unnecessary for the new kind of human, praying continued to a god who was incapable, centuries ago, of communicating through divine voices.

The entire succession of [Old Testament] works becomes majestically and wonderfully the birth pangs of our subjective consciousness. No other literature has recorded this absolutely important event at such length or with such fullness. Chinese literature jumps into subjectivity in the teaching of Confucius with little before it. Indian hurtles from the bicameral Veda into the ultra subjective Upanishads. Greek literature, like a series of steppingstones from The Iliad to the Odyssey and across the broken fragments of Sappho and Solon toward Plato, is the next best record, but still too incomplete. And Egypt is relatively silent.

Jaynes’ book is dense, closely argued, and despite its beautiful prose often boring. But the chapter on the Hebrew people titled “The Moral Consciousness of the Khabiru” is must reading. If he is right, it was not until the fifth century before the Common Era when the bicameral mind began to be seen as the incapacitating disorder that is presently labeled as psychosis. In contrast to the mystic psychohistorian Robert Godwin, I am closer to Jaynes in that one of the most persistent residues of bicameralism is our religious heritage.

Jaynes, who died in 1997, may be the proverbial author of a single book, but many people continue to read The Origin of Consciousness. Tor Norretranders, a popular author on scientific subjects, expanded the bicameral hypothesis in a book published a year after Jaynes died, The User Illusion, and he cites more recent investigations than those collected by Jaynes.
 
Popperian falsifiability

Despite the book’s popularity and the fact that Jaynes taught in Princeton University and did archaeological work, his colleagues did not pay him much attention. Many academics reject theories that have been presented through literary books. It is understandable that a book with such lyric passages has been ignored by the dry science taught in the psychology departments; by neurobiologists, and by evolutionary theorists. Jaynes, basically a humanist, had not presented his theory in a scientific or falsifiable format.

Adepts of social sciences grant such authority to the hard sciences that, when they run across a text that emphasizes the humanities, they want to see everything translated to the language of science. They do this in spite of the fact that, in the reign of subjectivity, hard sciences are incapable of producing something truly significant. Notwithstanding this scientific demand, I concede that if we humanists make claims that could be interpreted as scientific hypotheses, it doesn’t hurt to present them in such a way that they may be refuted, if per chance they are wrong. Consequently, I must make it very clear that the trauma model is falsifiable.

For instance, it occurs to me that, if the model is correct, in the Israeli kibbutz children cannot be easily schizophrenized. The cause of this would be, naturally, that in the kibbutz they are put farther away from potentially schizophrenogenic parents than the children in nuclear families. Something similar could be said about Jaynes’ ideas. His hypothesis can be presented in falsifiable form always provided that the presentation is done through a deMausean interpretation of it, as we will see almost by the end of this book.

Once it is conceded that even humanists who venture into foreign lands can present their theories in falsifiable form, I must point out that very few academics, including psychologists, are willing to delve into the darkest chambers of the human psyche. To them it is disturbing that prehistoric man, and a good deal of the historic man including their ancestors, had behaved as marionettes of hallucinated voices or nonexistent gods. Jaynes’ ideas represent a serious challenge to history as it is officially understood and even more to religion, anthropology, and psychiatry. He seems to postulate that a scant connectivity of the two brain hemispheres produced voices, and that the changes in consciousness caused the brain to become more interconnected through the corpus callosum. In case I have interpreted him correctly, I am afraid it is not possible to run tomographs on those who died millennia ago to compare, say, the brain of the bicameral pythoness against the brain of the intellectual Solon. Let’s ignore this non-falsifiable aspect and focus on hypotheses that may be advanced by epidemiologists in the field of social sciences. Studying the changes of incidence patterns of child mistreatment through history or contemporary cultures is a perfectly falsifiable scientific approach.

In the book reviews of The Origin of Consciousness available on the internet it can be gathered that the experience of many readers was as electrifying as a midnight ray that allowed them to see, albeit for a split second, the human reality. If the ultimate test for any theory is to explain the most data in the simplest way, we should not ignore the psychohistories of Jaynes and deMause. If they are right, the explanatory power of an unified model would help us understand part of the human mystery, especially religion and psychosis.

 
___________

The objective of the book is to present to the racialist community my philosophy of The Four Words on how to eliminate all unnecessary suffering. If life allows, next time I will publish here the section on schizophrenia theorist Silvano Arieti. Those interested in obtaining a copy of Day of Wrath can request it: here.

Three-eyed raven, 6

The ultimate downfall of the Nordic conquerors in Asia, just as in the Mediterranean world, can be traced to an economic consideration and to an error in human judgment.

The economic consideration was that a conquered population, just like the land itself or the gold and other booty seized by the conquerors, had real value. Whether the people were enslaved or merely taxed as subjects, they were an economic resource which could be exploited by the conquerors. To drive them off the land or wipe them out completely would, from a strictly economic viewpoint, be akin to dumping captured gold into the ocean.

Such an action could be justified to a conquering tribe of Indo-Europeans only if they were willing to subordinate all economic considerations to the goal of maintaining their racial integrity into the indefinite future—and if they also had a sufficiently deep understanding of history to foresee the inevitability of racial mixing wherever two races are in close proximity. Unfortunately, even where the will for racial survival was very strong, the foresight was insufficient. Measures which were quite adequate to prevent racemixing for a few generations, or even for a few centuries, broke down over the course of a thousand years or more.

The foregoing remarks are especially well illustrated by the fate of a related group of Indo-European tribes whose members called themselves Aryans. Although the name “Aryan” is sometimes used to designate any person of Indo-European ancestry, it applies especially to the tribes which, beginning probably in the third millennium B.C., migrated eastward and southeastward from the ancient Nordic homeland, some going down through Turkistan and into Iran from the northeast—and some into the more easterly foothills of the Hindu Kush, in what is now Afghanistan.

The high Iranian plateau, much of it covered with grass, provided an ideal territory for the horsemen from the northern steppes. They multiplied and prospered, raiding their non-Indo-European neighbors in the Zagros Mountains or on the edge of the Sumerian plain from time to time, collecting slaves and booty. They maintained their racial purity scrupulously enough, however, so that, as late as the middle of the first millennium B.C., King Darius the Great could still proudly and truthfully boast: “I am an Aryan, the son of an Aryan.”

But Semites and other aliens became more numerous in Iran as the might and wealth of the Aryan Persians grew. In the reign of Darius’ son Xerxes, as we know from the Old Testament’s Book of Esther, Jews were already quite influential there. Today, 2,500 yeas later, the Iranians are no more Aryan than their Semitic neighbors, so thoroughly have the genes of the various races in that part of the world been mixed.

_______________

Note: The above quotations of William Pierce’s book are contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next week I will quote another passage from the pen of the American ‘Raven’.

Published in: on September 7, 2017 at 10:43 am  Comments (1)  
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Three-eyed raven, 3

Indented paragraphs are taken from Who We Are by William Pierce:

The Dorians of Laconia organized the Peloponnesian population in a three-layered hierarchy. At the top were the citizens of Sparta, the Spartiates, all of pure Dorian blood, ruled by their kings. At the bottom of the social structure were the Helots, or serfs, consisting of the aboriginal Mediterranean elements as well as many of the conquered Achaeans of mixed blood. No Spartiate could engage in trade or practice a craft. The Perioeci handled all their commerce, and the Helots provided all their other needs…

It is easy to imagine the Spartiates, upon their arrival in Laconia, surveying the moral decadence and the racemixing which had made the Achaeans such an easy conquest for the Dorians, and then instituting a carefully designed program to safeguard themselves from a similar fate. For a time this program succeeded; the moral character and the racial quality of the Spartiates remained famously high. But ultimately it failed in both regards…

They should have done what the Hebrews did with non-Hebrews in Canaan: exterminate them all. And this is still the problem with white nationalism today. American WNsts are not even willing to recognize that in an ethnostate the citizen of the Aryan Republic should not be allowed to marry, say, a Sicilian American. In a true Aryan ethnostate that conquers North America, mudbloods should not even have the right to reproduce. WNsts are committing ethno-suicide as they are reluctant to scientifically define the subject of who is really white. (See the article in The Fair Race, “The new racial classification”.) Pierce continues:

The Spartiates never succumbed to racemixing, but they did succumb to their own lifestyle. They would have been well advised to eliminate the Helots of the Peloponnesus and the Mediterranean population of Crete altogether and to establish a purely Dorian peasant class in those areas. Then they may well have been able to practice a successful eugenics program, maintain their moral health, and have a stable population too. But, of course, they did not have the advantage which hindsight gives us.

The other Hellenic tribes did succumb to racemixing. Their populations did not suffer the decline in numbers which the Spartiates did, but they suffered a decline in racial quality which resulted in their extermination, perhaps more slowly but just as surely—and less cleanly.

Note: The above quotations of Pierce’s book are contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next Tuesday I will comment on another passage from the same visionary chapter on Greece coming from the pen of the American ‘Raven’.

Three-eyed raven, 2

Indented paragraphs are taken from Who We Are by William Pierce:

The four centuries between the Dorian invasion and the flowering of the literate Classical civilization are referred to by most historians as “the Dark Age,” for much the same reasons that the period between the fall of Rome, more than fifteen centuries later, and the flowering of Mediaeval civilization is also called “the Dark Ages.”

In both cases a people of an older civilization, who had begun to succumb to racial mixing and decadence, was overwhelmed by a more vigorous and racially healthier but culturally less advanced people from the north. And in both cases a period of gestation took place over a dozen generations or so, during which a synthesis of old and new elements, racial and cultural, occurred, before a new and different civilization arose from the ruins of the old.

Unfortunately, most historians tacitly assume that the records of political and cultural activity which have come down to us from periods of civilized literacy provide all the data needed to yield an understanding of the historical process. The state of development and degree of organization and complexity of city life are taken as a yardstick by which to evaluate the significance or historical importance of a particular period. And if one’s standards of value are geared to such things as the volume of commerce, the gross national product, or even the intensity of scientific, literary, and artistic activity, such a yardstick may seem, at first glance, to be proper.

But there are other standards of value, such as those of the National Alliance, which differ somewhat from the customary ones. For it is not in the external forms of organization and activity of a people that we see the most important criteria for making a judgment as to the significance of a particular period, but rather in the actual racial constitution of a people and in the dynamic processes which, for better or worse, are influencing that racial constitution.

Unfortunately, those are not the standards of white nationalists. For instance, it is common among anti-nordicist WNsts to use the card of the Iberian conquests of the 16th century and the Iberian colonisation in the following centuries as proof that Iberians were equal to the English—completely ignoring the fact that in those centuries Iberians were polluting their blood both in the Americas and in the peninsula itself; in the case of Portugal, even with Negroes.

Although the basic racial constitution of a people is always intimately related to that people’s achievements in commerce, science, industry, art, politics, and warfare, still the two sets of criteria can lead to fundamentally different evaluations of a given historical period. This is a consequence of the fact that race building and decay are usually strongly out of phase with civilization building and decay.

Thus, the long ages between the periods of maximum civil activity—ages which the historian customarily ignores as being of only slight importance—may very well be periods of the greatest interest from a standpoint of racial dynamics.

It is, of course, true that the periods of maximum civil activity are precisely those which yield a maximum of written records, artifacts, and the other raw materials from which the historian builds his tale. But relative abundance of evidence should not be interpreted as equivalent to relative historical significance, regardless of the historian’s value criteria.

The record of the rise and fall of pure races constitutes the primary history of mankind, and the rise and fall of civilizations occupy a place of secondary importance. This statement may seem self-evident to those already accustomed to looking at history from a racial viewpoint, but it is by no means generally accepted by historians today. Until it is, much historical writing will continue to be flawed in a fundamental way.

This meta-perspective radically changed my normie POV of History. Now I see that the Early Middle Ages (or early medieval period), lasting from the 5th to the 10th century CE, is pivotal to understand Europe. Without the Raven’s powers of retro-cognition and his chapters on Greece and Rome, it would never have occurred to me that the periods when the race is consolidating in its purity are the fertile ground on which the best Aryan culture will grow. It is enough to compare English-speaking countries in this continent with those speaking Spanish and Portuguese to prove it. (Unlike ignorant white nationalists I don’t use “North America” because this term, in fact, includes Mexico.)

Something similar could be said about Europe. The anti-nordicism among many white nationalists is so religiously blind that they have not even been able to assimilate the genetic catastrophe that happened in Portugal. Anti-nordicism is one of the many reasons why I believe that white nationalism must die in the United States in the pursuit of a new religion for whites that embraces the ideals of German National Socialism.

Changing the subject, on Skype I have discussed with my friends about the Nazi symbols. Correct me if I am wrong: but it seems to me that you do not believe that we should use the symbols of the Germans of the last century.

My answer is that the swastika is a universal symbol for the Aryan race. Why not create a pro-white movement on both sides of the Atlantic using flags with the colours of the flag of each nation? From this angle, the swastika flag of American nationalists will include red, blue and white—in contrast to red, black and white in the flag that Hitler devised.

Note: The above quotations of Pierce’s book are contextualized in The Fair Race’s Darkest Hour (available: here). If life permits, next Tuesday I will comment on another passage from the same visionary chapter on Greece coming from the pen of the American Raven.

The Aryan problem

encompasses the Jewish problem

 
Further to the discussion in the Kriminalgeschichte thread.

Regular visitors of this blog find rather puzzling that Greg Johnson is the most criticised white nationalist in this site. Some might conjecture that I abhor his homosexualist stance. But no: it’s the fact that Johnson subscribes Christian ethics what drives me mad. Let me steal a page from my first essay in Day of Wrath:
 

______ 卐 ______

Unlike the national socialists and William Pierce, nowadays white advocates are comfortably living under the sky of Christian and/or liberal ethics, as I will try to argue in this article [I refer to “Dies Irae,” the first essay of my book Day of Wrath]. Greg Johnson for one, the editor-in-chief of Counter-Currents Publishing, has been ambivalent on Pierce. He wrote:

Some time later, on April 22, 2000, I purchased The Turner Diaries and Hunter from Dent Myers at his Wildman’s Shop in Kennesaw, Georgia. Frankly, I found them repulsive, The Turner Diaries in particular. Pierce may have been inspired by National Socialism, but his model of revolution was pure Lenin and his model of government pure Stalin. If he had the power, he would have killed more people than Lenin, Stalin, Mao, and Pol Pot combined.

Note that Johnson, overwhelmed by his morals, is not even recognising here that the national socialists were the good guys for Aryan preservation, and the heads of the states he mentions the bad guys.

He epitomizes everything about the Old Right model that I reject: one party politics, totalitarianism, terrorism, imperial-ism, and genocide. At the time, I remarked that as a novelist and political theorist Pierce was a first rate physicist.

I regarded him as a monster…

Take note that Johnson’s webzine is considered by some the crème de la crème of white nationalist blogsites, something like the haute culture magazines for the sophisticate, and that he presents himself as a fan of Friedrich Nietzsche to the webzine’s readership.

The trouble with Johnson is not only that he’s living a double life—criticising Christianity online and delivering pious, traditional homilies at the Swedenborgian Church of San Francisco—; he really wants to have it both ways. Sometimes he seems to be in favor of revolutionary action but other times he condemns violence. In Johnson’s own words in his so-called “New Right” manifesto, “the only gun I want to own is made of porcelain.” Doesn’t this amount to say that he rejects winning, since throughout history there has been no nation-building without violence?

Elsewhere I have quoted Nietzsche’s Zarathustra having in mind Johnson’s manifesto. But what would a genuine Zarathustran voice sound like? Simply put it, someone who advocates the transvaluation of some values back to the pre-Christian mores in the West.

______ 卐 ______

 
I wrote the above in 2012.

Few things annoy white nationalists more than to say that white decline is due to the suicide of the Aryans. Their mantra is that the jews are genociding whites; that it is homicide; whites are altogether innocent of their demise.

Actually it’s suicide, as can be seen even among many nationalists who, like Johnson, reject the concept Umwertung aller Werte. They’re still stuck with the Christian-inspired concept of the sanctity of all human life, brown and jew included: European man’s most deadly spiritual poison.

In addition to the historical arguments that have been presented in this site favouring the suicide hypothesis, we should also consider a sentence from the booklet Eugenics and Race (1959, revised in 1966). If its author, the anthropologist Roger Pearson, makes it until the next month he’ll celebrate his ninety birthday.

Pearson’s views drew on Arthur Keith. His Eugenics and Race summarises Keith’s philosophy thus: “If a nation with a more advanced, more specialised, or in any way superior set of genes mingles with, instead of exterminating, an inferior tribe, then it commits racial suicide, and destroys the work of thousands of years of biological isolation and natural selection” (my emphasis).

Miscegenation is what I call the sin against the holy ghost, as it cannot be reversed and does indeed destroys the millennial evolutionary work that produced the Aryan female beauties. Like Jared Taylor, David Duke and many others, Johnson says he wishes non-whites the best. This contrasts dramatically with how Biblical jews exterminated the competing tribes. Non-hatred of the Other led whites to fatal miscegenation in Sumer, India, Central Asia, Egypt and later in the Greco-Roman world.

Had the Aryans of the Ancient World the benefit of hindsight that Pierce developed in Who We Are, they would have imitated their Semitic neighbours. The moral for historically awakened whites, in Pierce’s own words, should be “extermination or expulsion” but never, ever use non-white labour!

In the Modern World what makes ethnic cleansing unthinkable for white nationalists is Christian ethics, which even permeates the secular mind of Johnson et al. See my recent posts about the jewish-Roman wars describing how pre-Christian Europeans dealt with the jews—without moral restraints.

As long as whites fail to transvalue their values back to normal I will be talking about white suicide and that the Aryan problem “encompasses” the jewish problem. Nevertheless, concurrently to the revaluation of values, to exterminate non-whites the human race, as a whole, must be impeached first. At my Ex Libris page the series Impeachment of Man and Raciology can now be read from the beginning (see also what Charles Darwin said about pro-white exterminationism). Since the Raciology article I posted today is the seventh and last of that series, I am considering the idea of adding excerpts from either Keith or Pearson.

Mondays will be dedicated to scientific racism. Keep tuned.

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.

Zweites Buch, 2

Excerpted from “The Necessity of Strife,” Chapter 2 of Hitler’s Second Book. The whole chapter includes these subjects: Territorial conquest is necessary for a people’s security and healthy growth—Morality of conquest: no one owns any part of the Earth—Birth control eugenically unsound—Spartan exposure logical—Emigration sacrifices best elements—Increase in productivity of no help competitively—Export trade vanishing as other nations modernize—Necessity of strife.
 
A Folk’s struggle for existence is first and foremost determined by the following fact: Regardless of how high the cultural importance of a Folk may be, the struggle for daily bread stands at the forefront of all vital necessities.

In general, the merely material interest will rise in exact proportion as ideal spiritual outlooks are in the process of disappearing. But the bread which a Folk requires is conditioned by the living space at its disposal. A healthy Folk, at least, will always seek to find the satisfaction of its needs on its own soil. Any other condition is pathological and dangerous, even if it makes possible the sustenance of a Folk for centuries.

The increase of population can be balanced only through an increase, that is, an enlargement, of living space.

Yet the regulation of the relation between population and territory is of tremendous importance for a nation’s existence. Indeed, we can justly say that the whole life struggle of a Folk, in truth, consists in safeguarding the territory it requires as a general prerequisite for the sustenance of the increasing population.

The sword was the path breaker for the plough. And if we want to talk about human rights at all, then in this single case war has served the highest right of all: it gave a Folk the soil which it wanted to cultivate industriously and honestly for itself, so that its children might some day be provided with their daily bread.

For this soil is not allotted to anyone, nor is it presented to anyone as a gift. It is awarded by Providence to people who in their hearts have the courage to take possession of it, the strength to preserve it, and the industry to put it to the plough.

Hence every healthy, vigorous Folk sees nothing sinful in territorial acquisition, but something quite in keeping with nature. The modern pacifist who denies this holy right must first be reproached for the fact that he himself at least is being nourished on the injustices of former times.

Finally, The present distribution of possessions on the Earth has not been designed by a higher power but by man himself. Anyone who would banish this struggle from the Earth forever would perhaps abolish the struggle between men, but he would also eliminate the highest driving power for their development…

The rule of six thousand Spartans over three hundred and fifty thousand Helots was only thinkable in consequence of the high racial value of the Spartans. But this was the result of a systematic race preservation; thus Sparta must be regarded as the first Völkisch State. The exposure of sick, weak, deformed children, in short their destruction, was more decent and in truth a thousand times more humane than the wretched insanity of our day which preserves the most pathological subject, and indeed at any price, and yet takes the life of a hundred thousand healthy children in consequence of birth control or through abortions, in order subsequently to breed a race of degenerates burdened with illnesses…

The present day European dreams of a living standard which he derives as much from the potentialities of Europe as from the actual conditions prevailing in America. International relations between nations have become so easy and close through modern technology and the communication it makes possible, that the European, often without being conscious of it, applies American conditions as a standard for his own life.

Regardless of how, for example, the land is distributed in Germany, whether in large or in small peasant holdings, or in plots for small settlers, this does not alter the fact that there are, on the average, 136 people to one square kilometre. This is an unhealthy relation. It is impossible to feed our Folk on this basis and under this premise. For the distress is not the result of a wrong kind of land distribution, say, but the consequence of the inadequate amount of space, on the whole, at the disposal of our nation today.

The more pure capitalist interests begin to determine the present economy, the more the general viewpoints of the financial world and the stock exchange achieve a decisive influence here, the more will this system of branch establishments reach out and thus artificially carry out the industrialisation of former commodity markets and especially curtail the export possibilities of the European mother countries. Today many can still afford to smile over this future development, but as it makes further strides, within thirty years people in Europe will groan under its consequences.

Since all great nations today are industrial nations, the so called peaceful economic conquest of the world is nothing but the struggle with means which will remain peaceful for as long as the stronger nations believe they can triumph with them, that is, in reality for as long as they are able to kill the others with peaceful economics. For this is the real result of the victory of a nation with peaceful economic means over another nation. Thereby one nation receives possibilities of survival and the other nation is deprived of them. Even here what is at stake is always the substance of flesh and blood, which we designate as a Folk.

The danger to a Folk of economic activity in an exclusive sense lies in the fact that it succumbs only too easily to the belief that it can ultimately shape its destiny through economics.

A special danger of the so called peaceful economic policy, however, lies above all in the fact that it makes possible an increase in the population, which finally no longer stands in any relation to the productive capacity of its own soil to support life.

This overfilling of an inadequate living space with people not seldom also leads to the concentration of people in work centres which look less like cultural centres, and rather more like abscesses in the national body in which all evil, vices and diseases seem to unite.

Above all, they are breeding grounds of blood mixing and bastardisation, and of race lowering, thus resulting in those purulent infection centres in which the international Jewish racial maggots thrive and finally effect further destruction.

Precisely thereby is the way open to decay in which the inner strength of such a Folk swiftly disappears, all racial, moral and folk values are earmarked for destruction, ideals are undermined, and in the end the prerequisite which a Folk urgently needs in order to take upon itself the ultimate consequences of the struggle for world markets is eliminated.

They have no strength to break the chains of the enemy, and no inner value with which to bear their fate with dignity. Once they believed they could live, thanks to their peaceful economic activity, and renounce the use of violence. Fate will teach them that in the last analysis a Folk is preserved only when population and living space stand in a definite natural and healthy relation to each other…

Politics is the art of carrying out a Folk’s struggle for its earthly existence.

Foreign policy is the art of safeguarding the momentary, necessary living space, in quantity and quality, for a Folk.

Domestic policy is the art of preserving the necessary employment of force for this in the form of its race value and numbers.

Zweites Buch, 1

Excerpted from “War and Peace,” Chapter 1 of Hitler’s Second Book. The whole chapter includes these subjects: History is the story of peoples’ struggles for existence—Peace and war as means of waging the struggle—Neither should be the sole means—Too much war kills off the elite—Too much peace leads to submissiveness and emigration.
 
In the times before man, world history was primarily a presentation of geological events: the struggle of natural forces with one another, the creation of an inhabitable surface on this planet, the separation of water from land, the formation of mountains, of plains, and of the seas.

Later, with the emergence of organic life, man’s interest concentrated on the process of becoming and the passing away of its thousandfold forms.

And only very late did man finally become visible to himself, and thus by the concept of world history he began to understand first and foremost only the history of his own becoming, that is, the presentation of his own evolution. This evolution is characterised by an eternal struggle of men against beasts and against men themselves. From the invisible confusion of the organisms there finally emerged formations: Clans, Tribes, Folks, States. The description of their origins and their passing away is but the representation of an eternal struggle for existence.

If, however, politics is history in the making, and history itself the presentation of the struggle of men and nations for self preservation and continuance, then politics is, in truth, the execution of a nation’s struggle for existence. But politics is not only the struggle of a nation for its existence as such; for us men it is rather the art of carrying out this struggle.

Since history as the representation of the hitherto existing struggles for existence of nations is at the same time the petrified representation of politics prevailing at a given moment, it is the most suitable teacher for our own political activity.

If the highest task of politics is the preservation and the continuance of the life of a Folk, then this life is the eternal stake with which it fights, for which and over which this struggle is decided. Hence its task is the preservation of a substance made of flesh and blood. Its success is the making possible of this preservation. Its failure is the destruction, that is, the loss of this substance.

Consequently, politics is always the leader of the struggle for existence, the guide of the same, its organiser, and its efficacy will, regardless of how man formally designates it, carry with it the decision as to the life or death of a Folk…

Therefore, wise political leaders of a Folk will never see in war the aim of the life of a Folk, but only a means for the preservation of this life. It must educate the human material entrusted to it to the highest manhood, but rule it with the highest conscientiousness.

If necessary, when a Folk’s life is at stake, they should not shrink from daring to shed blood to the utmost, but they must always bear in mind that peace must one day again replace this blood.

Wars which are fought for aims that, because of their whole nature, do not guarantee a compensation for the blood that has been shed, are sacrileges committed against a nation, a sin against a Folk’s future.

The culture of European Folks rests on the foundations which its infusion of Nordic blood has created in the course of centuries. Once the last remains of this Nordic blood are eliminated, the face of European culture will be changed, the value of the States decreasing, however, in accordance with the sinking value of the Folks…

The peasant youth who emigrated to America 150 years ago was as much the most determined and most adventurous man in his village as the worker who today goes to Argentina.[1] However, the positive gain for the new country is thus a loss for the mother country.

The fundamentally peaceful policy, with the subsequent bleeding to death of a nation through emigration and birth control, is likewise all the more catastrophic the more it involves a Folk which is made up of racially unequal elements.

For in this case as well the best racial elements are taken away from the Folk through emigration, whereas through birth control in the homeland it is likewise those who in consequence of their racial value have worked themselves up to the higher levels of life and society who are at first affected. Gradually then their replenishment would follow out of the bled, inferior broad masses, and finally, after centuries, lead to a lowering of the whole value of the Folk altogether. Such a nation will have long ceased to possess real life vitality.

Thus a policy which is fundamentally peaceful will be precisely as harmful and devastating in its effects as a policy which knows war as its only weapon.

Politics must fight about the life of a Folk, and for this life; moreover, it must always choose the weapons of its struggles so that life in the highest sense of the word is served. For one does not make politics in order to be able to die, rather one may only at times call upon men to die so that a nation can live.

The aim is the preservation of life and not heroic death, or even cowardly resignation.

___________________

[1] Between 1885 and the First World War, more than 100,000 German speaking immigrants settled in Argentina.

Published in: on April 27, 2017 at 9:48 am  Comments (2)  

On Carl Sagan’s “Cosmos”

In these hard days for me I’ve tried to distract myself with my favorite television series when I was much younger: the thirty episodes of The Champions and the thirteen of Cosmos by Carl Sagan.

Since I wrote about those TV series I’ve changed my mind. For example, I now see with respect the efforts of the late Alexandra Bastedo, one of the stars of The Champions, to create an animal sanctuary in West Sussex, England. The Champions was a detective fiction series in the late 1960s, but the anti-Nazi propaganda that appears in at least five episodes was something that I did not give importance to as a child.

The fame of The Champions in the late 1960s and early 70s pales compared to the fame of the series of scientific dissemination Cosmos a decade later. Sagan was of Jewish descent, something I did not know when, at the 1994 conference of the Committee for Skeptical Inquiry in Seattle (known in that year as the Committee for the Scientific Investigation of Claims of the Paranormal) I met him personally and shook his hand. Then I was as liberal as Sagan. Now I am a national socialist, so in my recent revisit to Sagan’s famous series I have new eyes.

In the final episode of Cosmos Sagan could not resist talking about the progress of liberating women, and that a new planetary consciousness was being created (referring in part to liberalism and progressivism). He criticized the ethnocentrism of Plato and Aristotle, who spoke of “the barbarians” when humanity is one for a hypothetical enlightened extraterrestrial. More than once in the series Sagan spoke of slavery as a cancer, sometimes giving the impression that it was the cause of the decline of the Greco-Roman world.

He mentioned the word racism as a bad thing, and in two of his programs they filmed a room with American children of all races: something inconceivable when Sagan was a kid. In Cosmos Sagan chose a negress kid for a lesson during that class of integrated children contemplating photos of the planets. Speaking about humanity in general, he or the producers inserted images of the people of India and colored children while Sagan’s voice in off described the high virtues of mankind: as if the colored were legitimate representatives of the white man’s will to decipher the universe.

There is a more general criticism I can elaborate about Cosmos. Since I loved the series in the early 1980s, when I liked science-fiction and the themes of space, I have changed radically. Now, like Nietzsche, I believe that we must be faithful to the Earth.

Most of Cosmos is an introduction to astronomy. But what good is studying the stars of the firmament when the Aryans, deceived by movie stars, commit ethno-suicide? The science that children and adolescents should know in this dark age should not be Byzantine but relevant. Children, adolescents and young people, as Bastedo saw well, should watch over the well-being of our cousins. In addition, whites must recognize the 14 words. Arthur Kemp summed up very well what the focus of knowledge should be on a Red Ice TV interview. The focus must be on history, more specifically, on how interbreeding has been the nemesis of the West throughout the millennia.

When I finished seeing Cosmos in my mature age it occurred to me that, if I had a young son, I would edit it by censuring not only the liberal propaganda, but most shots about astronomy with the exception of what Sagan calls the Cosmic calendar. That would mean significantly reducing the Cosmos series to practical and positive terrestrial messages, and the youth could see it in a couple of programs.

The recent events in my life have turned me into a priest of what I have now baptized as “the four words,” which I will explain in future articles. For the moment it is enough to say that in a future school, the priest of the 4 and 14 words could show the children these scenes taken from Cosmos:

From episode 1, what Sagan says about Eratosthenes and the beautiful ancient city of Alexandria.

From episode 2, what he says about a majestic tree (an oak) and man: we are related.

From episode 3, one of my favorite scenes of Cosmos: the recreation of the life of Johannes Kepler.

From episode 4, dedicated to the planet Venus, I would only rescue how some westerners self-deceived themselves by speculating there must be dinosaurs on Venus just because they saw through the telescope that it was covered in clouds.

From episode 5, dedicated to the planet Mars, I would only rescue something very similar: how the astronomer Percival Lowell self-deceived himself into believing that there were canals constructed by Martians.

From episode 6, the magnificent staging of the enlightened Netherlands in times of the densest darkness in large parts of Europe.

From episode 7, Sagan’s presentation of Democritus and Pythagoras, and his criticism of the latter’s mysticism.

From Episode 8, what Sagan says about Leonardo da Vinci but not what he says about Einstein. (Only the biographers of the future will be able to conclusively show whether or not this Einstein Jew stole his discoveries from white scientists.)

From episode 9, the didactic presentation of the periodic table of the elements.

From episode 10, only the recreation of the scenes of astronomer Milton Humason in his observatory.

From episode 11, the introduction to the science of the human brain, including the shots inside a cozy library.

From episode 12, the recreation of the life of Champollion, including his travel to Egypt.

From episode 13, what I consider the most important of the series: the tragedy of the destruction of the Library of Alexandria and the horrible murder of Hypatia by St Cyril’s mob. This is something that those white nationalists who cling to the religion of their parents do not dare to see.

A DVD containing this highly edited version of Cosmos could be educational for a young mind who wants to get initiated in the mysteries of the world and science. This would be for home-schooled kids of course: not for the kind that will protest Richard Spencer at Auburn tonight.