After the events in Charlottesville, white nationalists have become the target group of the System forces. Not only The Daily Stormer (which for the moment can be seen: here) but Radio Red Ice, VDARE, NPI, American Renaissance, Mike Enoch, Counter Currents Publishing, Pax Dickinson, The Right Stuff, PolNewsForever,, Vanguard America, RootBocks, Weev’s Linkeldn account, IdentityEuropa, Instagram, and Xurious have either been shut down or affected by the cancellation of their PayPal service.

Also, two of Richard Spencer’s upcoming conferences have been cancelled; in the case of Christopher Cantwell, both his Facebook page and his PayPal account have disappeared. In addition, Hatreon which provided donations for dissidents is offline; the Swedes Daniel Friberg and Christopher Dulny were banned from entering the US for their presence in the white nationalism movement, and the Paranormies account has been ousted from Soundcloud (Soundcloud is the same service that houses The West’s Darkest Hour Radio Show).

At least Trump has been brave in not joining the demonization of the Alt-Right like most American elites have. I believe, like James Mason, that the whole matter can be understood much better if we concede that the Enemy has won (since 1945), and that only a civil war can save the white race from extinction.

White nationalists horribly err when blaming the few swastikas (only three apparently) that some flaunted in Charlottesville. The myopia of these anti-swastika pundits borders psychosis. The original sin lies in the religion of our parents; in the liberal culture following the French Revolution, and in the American culture in particular that emerged from a version of Christianity friendly to the Jews.

White nationalists do not realise that practically all contemporary westerners are the product of a Christian and a liberal culture that has carried the principle of the human soul in a Christian sense—as opposed to the biological notion of the human psyche as Himmler explains—to its logical conclusion.

If there was a Pope of all Western culture today, whether religious or secular, he would be similar to the High Sparrow character of Game of Thrones: If you cannot equate those below with those above, humiliate and destroy the Aryan nobility of Westeros so that, this way, everyone will be equal. Studying the history of Christianity is fundamental to understand the atheistic world of today. I would go as far as claim that, if there is a key for the contemporary world, it is precisely the mendicant orders, such as the Dulcinians, which became fashionable after St. Francis tried to follow Jesus’ words in all of their purity.

White nationalists do not realise that the eschatological times we are living in are nothing but the last death rattles of Christianity, just as a dying star expands and burns all the planets near its orbit. It is Christianity what is dying, and before it becomes the white dwarf that will become the next century, it is giving us a hell of a fight by burning the whole West, including the precious blood of westerners through miscegenation. The madness of importing foreign people is not suffered in China or the countries under Islam: it is a folie en masse that only affects whites, upon whom sixteen hundred years ago a Levantine faith was imposed.

I am tempted tomorrow to continue the series on Deschner’s history of Christianity, but perhaps not with translations of whole chapters. I might limit myself to quote the anti-Semitic texts of the first fathers of the Church. Those millennial texts are a treat if we compare them with the version of Christianity that conquered the United States: the worst Christianity of all times! It’s the worst precisely because it transmuted the anti-Semitism of these early theologians into the philo-Semitism brought to this continent by the spiritual sons of Cromwell.

Write down my email address! If the System continues the crackdown, my WordPress, Twitter and Facebook accounts could be nuked. But if you save my email, I’ll to let you know the new address of this site.

Europe’s awakening


by Michael O’Meara


Excerpted from his book-review “The Shock of History”
originally published in 2011 at the old Alternative Right:


Dominique Venner’s thesis is that: Europeans, after having been militarily, politically, and morally crushed by events largely of their own making, have been lost in sleep (“in dormition”) for the last half-century and are now—however slowly—beginning to experience a “shock of history” that promises to wake them, as they are forced to defend an identity of which they had previously been almost unconscious.

Like cascading catastrophes (the accelerating decomposition of America’s world empire, Europe’s Islamic colonization, the chaos-creating nihilism of global capitalism, etc.), the shock of history today is becoming more violent and destructive, making it harder for Europeans to stay lulled in the deep, oblivious sleep that follows a grievous wound to the soul itself—the deep curative sleep prescribed by their horrendous civil wars (1914-1918 and 1939-1945), by the ensuing impositions of the Soviet / American occupation and of the occupation’s collaborationist regimes, and, finally, today, by a demographic tsunami promising to sweep away their kind.


The Sleep

The Second European Civil War of 1939-1945, however it is interpreted, resulted in a cataclysmic defeat not just for Hitler’s Germany, but for Europe, much of which, quite literally, was reduced to mounds of smoldering rumble. Then, at Yalta, adding insult to injury, the two extra-European super-powers partitioned the Continent, deprived her states of sovereignty, and proceeded to Americanize or Sovietize the “systems” organizing and managing the new postwar European order.

As Europe’s lands and institutions were assumed by alien interests, her ancient roots severed, and her destiny forgotten, Europeans fell into dormition, losing consciousness of who they were as a people and a civilization—believing, as they were encouraged, that they were simply one people among the world’s many peoples—nothing special—except in their evil.


Worse, for their unpardonable sins—for what Europeans did to Jews in the war, to Blacks in the slave trade, to non-White peoples in general over the course of the last 500 years—for all the terrible sins Europeans have committed, they are henceforth denied the “right” to be a “people.” In the Messianic spirit of Communism and Americanism, the Orwellian occupiers and collaborators have since refused them a common origin (roots), a shared history, a tradition, a destiny. This reduces them to a faceless economic-administrative collectivity, which is expected, in the end, to negate the organic basis of its own existence.

The postwar assault on European identity entailed, however, more than a zombifying campaign of guilt-inducement—though this campaign was massive in scale. Europe after Jahre Null was re-organized according to extra-European models and then overwhelmed with imported forms of mass consumerism and entertainment. At the same time and with perhaps greater severity, she was subject to an unprecedented “brain-washing” (in schools, media, the so-called arts, public institutions, and private corporations)—as all Europe’s family of nations, not just the defeated Germans, were collectively made to bear a crushing guilt—under the pretext of the Shoah or the legacy of colonialism / imperialism / slavery—their sins requiring the most extreme penance. Thus tainted, her memory and identity are now verboten…

In one sense, Venner’s Europe is the opposite of the America that has distorted Europe’s fate for the last half-century. But he is no knee-jerk anti-American (though the French, in my view, have good cause to be anti-US). He’s also written several books on the US War of Secession, in which much of America’s Cavalier heritage is admired. Knowing something of the opposed tendencies shaping American “national” life, he’s well aware of the moral abyss separating, say, Jesse James from Jay Gould—and what makes one an exemplar of the European spirit and the other its opposite.

Modeled on the Old Testament, not the Old World, Venner claims America’s New World (both as a prolongation and rejection of Europe) was born of New England Calvinism and secularized in John O’Sullivan’s “Manifest Destiny.”

Emboldened by the vast, virgin land of their wilderness enterprise and the absence of traditional authority, America’s Seventeenth-century Anglo-Puritan settlers set out, in the spirit of their radical-democratic Low Church crusade, to disown the colony’s Anglo-European parents—which meant disowning the idea (old as Herodotus) that Europe is “the home of liberty and true government.”

Believing herself God’s favorite, this New Zion aspired—as a Promised Land of liberty, equality, fraternity—to jettison Europe’s aesthetic and aristocratic standards for the sake of its religiously-inspired materialism. Hence, the bustling, wealth-accumulating, tradition-opposing character of the American project, which offends every former conception of the Cosmos.

New England, to be sure, is not the whole of America, for the South, among another sections, has a quite different narrative, but it was the Yankee version of the “American epic” that became dominant, and it is thus the Yankee version that everywhere wars on Americans of European descent.

Citing Huntington’s Who Are We?, Venner says US elites (“cosmocrats,” he calls them) pursue a transnational / universalist vision (privileging global markets and human rights) that opposes every “nativist” sense of nation and culture—a transnational / universalist vision the cosmocrats hope to impose on the whole world. For like Russian Bolsheviks and “the Bolsheviks of the Seventeenth century,” these money-worshipping liberal elites hate the Old World and seek a new man, Homo oeconomicus—unencumbered by roots, nature, or culture—and motivated solely by a quantitative sense of purpose.

As a union whose “connections” are horizontal, contractual, self-serving, and self-centered, America’s cosmocratic system comes, as such, to oppose all resistant forms of historic or organic identity—for the sake of a totalitarian agenda intent on running roughshod over everything that might obstruct the scorch-earth economic logic of its Protestant Ethic and Capitalist Spirit. In this sense, Europe’s resurgence implies America’s demise.


The Shock

What will awaken Europeans from their sleep? Venner says it will be the shock of history—the shock evoking the tradition that made them (and makes them) who they are.

Such shocks have long shaped their history. Think of the Greeks in their Persian Wars; of Charles Martel’s outnumbered knights against the Caliphate’s vanguard; or of the Christian forces under Starhemberg and Sobieski before the gates of Vienna. Whenever Europe approaches Hölderlin’s “midnight of the world,” such shocks, it seems, serve historically to mobilize the redeeming memory and will to power inscribed in her tradition.

More than a half-century after the trauma of 1945—and the ensuing Americanization, financialization, and third-worldization of continental life—Europeans are once again experiencing another great life-changing, history-altering shock promising to shake them from their dormition.

The present economic crisis and its attending catastrophes combined with the unrelenting, disconcerting Islamization of European life (integral to US strategic interests) are—together—forcing Europeans to re-evaluate a system that destroys the national economy, eliminates borders, ravages the culture, makes community impossible, and programs their extinction as a people. The illusions of prosperity and progress, along with the system’s fun, sex, and money (justifying the prevailing de-Europeanization) are becoming increasingly difficult to entertain. Glimmers of a changing consciousness have, indeed, already been glimpsed on the horizon.

The various nationalist-populist parties stirring everywhere—parties which are preparing the counter-hegemony that one day will replace Europe’s present American-centric leadership—represent one conspicuous sign of this awakening. A mounting number of identitarian, Christian, secular, and political forces resisting Islam’s, America’s, and the EU’s totalitarian impositions at the local level are another sign.

Europeans, as a consequence, are increasingly posing the question: “Who are we?,” as they become conscious—especially in the face of the dietary, vestimentary, familial, sexual, religious, and other differences separating them from Muslims—of what is distinct to their civilization and their people, and why such distinctions are worth defending. Historical revivals, Venner notes, are slow in the making, but once awakened there is usually no going back. This is the point, Venner believes, that Europe is approaching today.


The Unexpected

History is the realm of the unexpected. Venner does not subscribe to notions of historical determinism or necessity. In contrast to Marxists and economic determinists, anti-Semites and Spenglerians, he believes there are no monocausal explanations in history, and unlike liberals such as Fukuyama, he believes there’s no escape from (no “end” to) history.

The future of history is always unknown. Who would have thought in 1980 that Soviet Russia, which seemed to be overtaking the United States in the 70s, would collapse within a decade? Historical fatalities are the fatalities of men’s minds, not those of history.

History, moreover, is the confluence of the given, the circumstantial, and the willful. This makes it always open and hence potentially always a realm of the unexpected. And the unexpected (that instance when great possibilities are momentarily posed) is mastered, Venner counsels, only in terms of who we are, which means in terms of the tradition and identity defining our project and informing our encounter with the world.

Hence, the significance now of husbanding our roots, our memory, our tradition, for from them will come our will to power and any possibility of transcendence. It’s not for nothing, Dominique Venner concludes, that we are the sons and daughters of Homer, Ulysses, and Penelope.

Uncle Adolf’s table talk, 53



13th December 1941, midday


Time to solve the religious problem—Condemnation of the organised falsehood—The SS and religion—Negro taboos and the Eucharist —The Mussolini makes a mistake.
The war will be over one day. I shall then consider that my life’s final task will be to solve the religious problem. Only then will the life of the German native be guaranteed once and for all.

I don’t interfere in matters of belief. Therefore I can’t allow churchmen to interfere with temporal affairs. The organised lie must be smashed. The State must remain the absolute master.

When I was younger, I thought it was necessary to set about matters with dynamite. I’ve since realised that there’s room for a little subtlety. The rotten branch falls of itself. The final state must be: in St. Peter’s Chair, a senile officiant; facing him, a few sinister old women, as gaga and as poor in spirit as anyone could wish.

The young and healthy are on our side. Against a Church that identifies itself with the State, as in England, I have nothing to say. But, even so, it’s impossible eternally to hold humanity in bondage with lies. After all, it was only between the sixth and eighth centuries that Christianity was imposed on our peoples by princes who had an alliance of interests with the shavelings. Our peoples had previously succeeded in living all right without this religion. I have six divisions of SS composed of men absolutely indifferent in matters of religion. It doesn’t prevent them from going to their deaths with serenity in their souls.

Christianity is an invention of sick brains: one could imagine nothing more senseless, nor any more indecent way of turning the idea of the Godhead into a mockery. A negro with his taboos is crushingly superior to the human being who seriously believes in Transubstantiation.

I begin to lose all respect for humanity when I think that some people on our side, ministers or generals, are capable of believing that we cannot triumph without the blessing of the Church. Such a notion is excusable in little children who have learnt nothing else.

For thirty years the Germans tore each other to pieces simply in order to know whether or not they should take Communion in both kinds. There’s nothing lower than religious notions like that. From that point of view, one can envy the Japanese. They have a religion which is very simple and brings them into contact with nature.

In my view, H. S. Chamberlain was mistaken in regarding Christianity as a reality upon the spiritual level.

What a happy inspiration, to have kept the clergy out of the Party! On the 21st March 1933, at Potsdam, the question was raised: with the Church, or without the Church? I conquered the State despite the malediction pronounced on us by both creeds. On that day, we went directly to the tomb of the kings whilst the others were visiting religious services. Supposing that at that period I’d made a pact with the Churches, I’d to-day be sharing the lot of the Duce. By nature the Duce is a free-thinker, but he decided to choose the path of concessions. For my part, in his place I’d have taken the path of revolution.

I’d have entered the Vatican and thrown everybody out—reserving the right to apologise later: “Excuse me, it was a mistake.” But the result would have been, they’d have been outside!

When all is said, we have no reason to wish that the Italians and Spaniards should free themselves from the drug of Christianity. Let’s be the only people who are immunised against the disease.

Uncle Adolf’s table talk, 54



14th December 1941, midday

Incompatibility of National Socialism and Christianity— The Popes of the Renaissance—A poisoned source.
Kerrl, with the noblest of intentions, wanted to attempt a synthesis between National Socialism and Christianity. I don’t believe the thing’s possible, and I see the obstacle in Christianity itself.

I think I could have come to an understanding with the Popes of the Renaissance. Obviously, their Christianity was a danger on the practical level—and, on the propaganda level, it continued to be a lie. But a Pope, even a criminal one, who protects great artists and spreads beauty around him, is nevertheless more sympathetic to me than the Protestant minister who drinks from the poisoned spring.

Pure Christianity—the Christianity of the catacombs—is concerned with translating the Christian doctrine into facts. It leads quite simply to the annihilation of mankind. It is merely whole-hearted Bolshevism, under a tinsel of metaphysics.

Uncle Adolf’s table talk, 81



Night of 3rd-4th February 1942

Christianity as a Jewish psyop for whites—After Jews disappear from Europe the world will recapture its sense of joy.

My thirteen months of imprisonment had seemed a long time—the more so because I thought I’d be there for six years. I was possessed by a frenzy of liberty. But, without my imprisonment, Mein Kampf would not have been written. That period gave me the chance of deepening various notions for which I then had only an instinctive feeling. It was during this incarceration, too, that I acquired that fearless faith, that optimism, that confidence in our destiny, which nothing could shake thereafter.

It’s from this time, too, that my conviction dates—a thing that many of my supporters never understood—that we could no longer win power by force. The State had had time to consolidate itself, and it had the weapons. My weakness, in 1923, was to depend on too many people who were not ours…

There are towns in Germany from which all joy is lacking. I’m told that it’s the same thing in certain Calvinistic regions of Switzerland. Near Würzburg, there are villages where literally all the women were burned. We know of judges of the Court of the Inquisition who gloried in having had twenty to thirty thousand “witches” burned. Long experience of such horrors cannot but leave indelible traces upon a population.

One cannot succeed in conceiving how much cruelty, ignominy and falsehood the intrusion of Christianity has spelt for this world of ours. If the misdeeds of Christianity were less serious in Italy, that’s because the people of Rome, having seen them at work, always knew exactly the worth of the Popes before whom Christendom prostrated itself. For centuries, no Pope died except by the dagger, poison or the pox.

saint-paul-preaching-in-athensI can very well imagine how this collective madness came to birth. A Jew was discovered to whom it occurred that if one presented abstruse ideas to non-Jews, the more abstruse these ideas were, the more the non-Jews would rack their brains to try to understand them. The fact of having their attention fixed on what does not exist must make them blind to what exists. An excellent calculation of the Jew’s part. So the Jew smacks his thighs to see how his diabolic stratagem has succeeded.

He bears in mind that if his victims suddenly became aware of these things, all Jews would be exterminated. But, this time, the Jews will disappear from Europe. The world will breathe freely and recover its sense of joy, when this weight is no longer crushing its shoulders.

Uncle Adolf’s table talk, 85



8th February 1942, midday

The solution of the religious problem.

The evil that’s gnawing our vitals is our priests, of both creeds. I can’t at present give them the answer they’ve been asking for, but it will cost them nothing to wait. It’s all written down in my big book. The time will come when I’ll settle my account with them, and I’ll go straight to the point.

I don’t know which should be considered the more dangerous: the minister of religion who play-acts at patriotism, or the man who openly opposes the State. The fact remains that it’s their manœuvres that have led me to my decision. They’ve only got to keep at it, they’ll hear from me, all right. I shan’t let myself be hampered by juridical scruples. Only necessity has legal force. In less than ten years from now, things will have quite another look, I can promise them.

We shan’t be able to go on evading the religious problem much longer. If anyone thinks it’s really essential to build the life of human society on a foundation of lies, well, in my estimation, such a society is not worth preserving. If, on the other hand, one believes that truth is the indispensable foundation, then conscience bids one intervene in the name of truth, and exterminate the lie.

Periods that have endured such affronts without protesting will be condemned by people of the coming generations. Just as the pyres for heretics have been suppressed, so all these by- products of ignorance and bad faith will have to be eliminated in their turn.

Published in: on September 4, 2015 at 9:40 am  Leave a Comment  

American protestants

“The type of Europeans who went to America were the Jew-envious protestant kind who cared more about pursuing economic gain over ties to their blood and soil.”

A commenter

Published in: on August 20, 2015 at 2:35 pm  Comments (7)  

Three texts


Whites’ irresistible


by Revilo Oliver

If you search the annals of mankind for a parallel to the strict materialism and concomitant atheism that is the premise of a very large part of the dominant thought of our time and simply taken for granted by many of our best minds, you will find the closest parallel in the philosophy called Lokayata, of which traces remain in the next-to-oldest parts of the Mahabharata, in the Arthasastra, and in a few other ancient works in Sanskrit. It is quite clear that this virtually scientific materialism flourished while the Aryan conquerors of India were in the plenitude of their power, and vanished as completely as though it had never been when the natives of that sub-continent succeeded, by such devices as miscegenation, military imitation, and exploitation of rivalries, in breaking the Aryan power and racial consciousness.

Late in the sixth century B.C. a young Aryan prince named Siddhartha, doubtless influenced by the Lokayata prevalent in intellectual circles, evolved an atheistic pessimism that differed from a strict materialism only in the assumption that an individual’s will-to-live (as distinct from his mind and personality) could survive his death. This palingenesis of the will (which must be sharply distinguished from the reincarnation of a soul) strikingly resembled the basis of the modern philosophy of Schopenhauer, and Siddhartha, yielding to our racial instinct to deduce and formulate universal laws, presented it as true for all men. His doctrine therefore appealed to sentimental Aryans who were concerned for “all mankind” and had an itch to “do good” for the lower races by pretending that those races were their equals.

They accordingly preached the philosophy of Siddhartha and gradually transformed that bleak pessimism into a religion complete with gods, saviors, and innumerable angels and demons, and they called Siddhartha “the Enlightener of Mankind” (Buddha). As an odd mixture of philosophy and religion, Buddhism became the Established Religion of India, consummated the mongrelization of the Aryans and their submergence in the prolific native races, and then, its work of subversion accomplished, it disappeared from India and survived only as a grossly superstitious religion in Tibet, China, Japan, and adjacent Mongolian territories, and, with many doctrinal differences, in Ceylon and Southeast Asia, where it appears to have become as decadent as Christianity among us.


Book on the Jewish problem

It may also be significant that the Christians have always used the normal Jewish techniques of fraud and forgery, most obviously when they concocted gospels that purport to have been written by eyewitnesses of miraculous and impossible events. The evidence does not permit us to affirm that Christianity was cunningly invented by the Jews as a means of paralysing the healthy instincts of other races, but we can affirm that if the Jews did set out to devise a mental poison that would eventually be lethal to our race, they could have concocted no drug that was more efficacious in the circumstances.

I emphatically call your attention to the obvious fact that the primitive Christian doctrine is a specific demand for the suicide of our race, which survived from the end of the Roman Empire to the present only because our ancestors, of fresh barbarian stock, simply ignored in practice a large part of the pernicious doctrine, especially in northern Europe under essentially aristocratic regimes. Until the disintegration of Protestantism made it possible for any ambitious tailor, clever confidence man, or disgruntled housewife to have “revelations” and pitch the woo at lower classes to make themselves important or fleece the suckers, the professional holy men either contented themselves with telling our people they were “sinful” or used the common devices of theologians to conceal the import of the holy book. (Even so, however, the Catholic dervishes are obviously responsible for the eventual dominance of mestizos in “Latin” America, and many similar misfortunes.)

For the deplorable acceptance of Christianity by the ignorant barbarians of our race, I have tried to account in my book, Christianity and the Survival of the West. I would now change nothing in that discussion except to make it more emphatic, for in the years since I wrote it, I have come to the conclusion that, with only numerically insignificant exceptions, the Christians are useless in any effort to preserve our race, and that our domestic enemies are, from their standpoint, well advised to subsidize, as they are now doing, the ranting of evangelical shamans and the revival of menticidal superstitions by every means, including the hiring of technicians who can pose as “scientists” and “prove,” by subtle or impudent tricks, the “truth” of the flimsiest hoaxes and the most preposterous notions. The development of Christianity in all the sects of the Western world during the past two centuries has been the progressive elimination from all of them of the elements of our natively Aryan morality that were superimposed on the doctrine before and during the Middle Ages to make it acceptable to our race and so a religion that could not be exported as a whole to other races. With the progressive weakening of our racial instincts, all the cults have been restored to conformity with the “primitive” Christianity of the holy book, i.e., to the undiluted poison of the Jewish originals. I should, perhaps, have made it more explicit in my little book that the effective power of the alien cult is by no means confined to sects that affirm a belief in supernatural beings. As I have stressed in other writings, when the Christian myths became unbelievable, they left in the minds of even intelligent and educated men a residue, the detritus of the rejected mythology, in the form of superstitions about “all mankind,” “human rights,” and similar figments of the imagination that had gained currency only on the assumption that they had been decreed by an omnipotent deity, so that in practical terms we must regard as basically Christian and religious such irrational cults as Communism and the tangle of fancies that is called “Liberalism” and is the most widely accepted faith among our people today. I am a little encouraged that today some of the more intelligent “Liberals” are at last perceiving that their supposedly rational creed is simply based on the Christian myths they have consciously rejected. I note, for example, that Mary Kenny, who describes herself as “a former radical” (The Sunday Telegraph, 27 January 1980, pp. 8-9), has come to the realization that “so many of the [Liberals’] political ideas… are religious at root. The search for equality in the secular sense is a replacement of the Judaeo-Christian idea that God loves every individual equally… The feelings of guilt or, indeed, pity, which once went into the religious drive, are being transferred to secular ideas to the ultimate destruction of our civilisation.”

So far as there is hope for us, it lies, I think, in this belated tendency to take account of biological realities.

The Doom on Nations. In the foregoing pages I have tried only to suggest what seem to me to be the most important phenomena that must be taken into account in forming an objective estimate of the Jews and in considering dispassionately the present plight of our race and the doom that seems to hang over our children and over ourselves, unless we are individuals who have already come prope ad ipsos exactae aetatis terminos.

I do not know what, if anything, can be done to preserve a species that some judicious observers believe to be driven by a largely subconscious, but irresistible, death-wish. In 1914, although we had the Jews on our backs, we were indubitably the dominant race on earth; we are now a despised and degraded species of anthropoids on whom all other species, including the very lowest and most brutish, joyously feed. When I see that our people are either too doltish to perceive their degradation or too craven to care, I am close to despair. Even a few decades ago, I should not have believed it possible that here in the United States Aryans would willingly see their children hauled to “schools” to be defiled by enforced association with savages and to be robbed, beaten, raped, and mutilated by the animals… Are creatures that accept such degradation capable of survival or even fit to live? Is it only that they have been enslaved by foul superstitions, or have their brains been so clotted by centuries of systematic poisoning that they have been rendered permanently and irremediably imbecile?

When the Jews invade a nation, their first concern is, as prudence demands, to acquire control over the minds of their victims. In the middle of the Nineteenth Century, Lord Harrington told Parliament that the Jews already controlled “a large portion” of the British press, and, of course, in other Aryan countries they had been equally or more successful. Less than a century later, their control over all the means of communication within every Aryan nation had become virtually absolute, although a few small journals are still permitted to publish some articles that the occupying power has not approved. In this connection, it is well to remember the dictum of Dzhugashvili (alias Stalin) that a periodical with a circulation of 10,000 or less was not worth capturing or suppressing. It is also true that the Jews need to have a little open opposition to maintain the fiction that they are “persecuted,” and it is possible that they have encouraged on a small scale the more absurd and impractical forms of “anti-Semitism” for precisely that purpose. But they seem now to feel that they may safely exhibit their arrogance and to have resolved that no Aryan cur shall be permitted to bark at his owners or even to whimper audibly.

For all practical purposes, the natural aristocracy of our race, which once gave it some sense of direction, has been totally destroyed, by revolutionary massacres, by contrived wars for hallucinatory ends, by economic looting under the guise of “democracy,” by internal corruption through the fostering of its vices, and by miscegenation. We are left with what is, on the whole, an Aryan proletariat, differentiated only by income, and, especially if the income is somewhat above average, willing to submit to anything and even to do anything for a few additional dollars, pounds, or rand. Our entire population, with almost no significant exceptions, is now at the mercy of, and therefore enslaved by, the economic pressures which the Jews exert at the first signs of disaffection. Our race’s traditional suspicion of “tradesmen” was only realistic. The man whose income depends on vending to the masses is always subject to temptations to profit that are likely to be stronger than any moral restraints he may theoretically acknowledge, and today he is no more than a slave at the mercy of his masters. Even more precarious is the status of those who have no material goods to sell, such as authors, journalists, actors, clergymen and other soothsayers… whose livelihood depends entirely on the sale of words, mere sounds whether spoken or written, to masses whose tastes have been formed by the formidable machinery that controls their minds. These facts of economic enslavement lead many acute observers to the conclusion that our race’s only chance of survival lies in the chance that the Jews, blinded by their own arrogant confidence in their absolute superiority, will permit or precipitate a total collapse of organized society into the anarchy in which the strong and resolute will again survive at the expense of the weak and foolish.

Book on the Christian problem

The foregoing pages were written in March and April, 1969, as a sequel to my article, “After Fifty Years,” and were to be published first as a series of articles and then as a booklet on behalf of the newly formed National Youth Alliance.

I was unwilling to have the booklet published under other auspices because conversations with some very influential Christians showed me the futility of trying to talk sense to them. Their plan for salvaging the nation consisted of cursing the Jews and repudiating reason by reciting the mantram, “A little child shall lead them.” They could not remember that precisely that phrase had been the inspiration of the Children’s Crusade, which succeeded only in filling the slave-markets of the Near East with a choice breed of biped cattle.

I also observed that, on the whole, American “conservatives” and “anti-Communists” seem to be either unwilling or unable to learn anything from the total and unmitigated failure of all their efforts for the past fifty years. They have dwindled to a little band of aged and aging men and women who now can talk only to themselves, repeating ever more shrilly their futile anachronisms, closing their eyes more tightly to avoid seeing the world of today, and retreating ever farther into a realm of fantasy filled with good fairies and wicked witches who can be summoned or exorcised with magic words. And they have, inadvertently and unwittingly, made patriotic organizations almost a monopoly of confidence men who cynically sell them fallacious hopes and comforting fictions.

The last years of the late Whittaker Chambers were overshadowed by a bleak pessimism of which some adumbrations appear in the pages of his Witness and the posthumous book, Cold Friday (1964). He was convinced that the American people are actuated by a subconscious, but ineradicable and irresistible, death-wish—a subliminal longing for extinction that makes them turn in fury on anyone who tries to make possible their survival. Before his death in 1962 so drastic a conclusion, extending the effects of morbid psychological states and degenerative diseases to an entire population or even an entire race, seemed highly improbable and could be dismissed as a reflection of the bitterness of his own experience. But another decade has produced no evidence that Chambers was not right. We usually tell ourselves that our domestic enemies have stealthily captured all of our means of information and communication, and now administer through the schools, the liepapers, and the boob-tubes a corrosive brainwashing that accounts for the ovine apathy of our people as they are herded toward national suicide, but it seems a little odd that our people should have been so obtuse as to permit that capture, and we cannot categorically deny that what we optimistically attribute to systematic brainwashing may have a deeper and hidden cause.

Our race is a biological species, and our peculiar intelligence, like the gorilla’s mighty shoulders, once gave us dominance over other species. But what we must now objectively observe in our behavior is not really the gorilla’s apathy. It is something much worse: a perverse and idiotic delight in whatever weakens us and strengthens our enemies. This morbid racial masochism is now most conspicuous in the United States and Britain, where we are not only doing everything in our power to subsidize and accelerate the breeding of voracious parasites to impoverish, degrade, and destroy us, but are also applying the most effective biological techniques to breed ourselves into imbecility and eventual extinction.

Six years ago in my Conspiracy or Degeneracy? I asked the one crucial question: Have we, the men of the West, lost the will to live?

Nothing, certainly, has happened since then to suggest a negative answer. To be sure, after some sensationally flagitious outrage to our race, a considerable number of men, invariably the least “educated,” mutter angrily among themselves; and in a city of almost two million some fifty men and women may boldly assemble to voice their protest, thus embarrassing the vast majority of Aryans, who hasten to assure the world that their heads are so stuffed with mush that they love their Enemies and hope for nothing better than the privilege of being spat-on and kicked some more. And if the outrage is widely reported, the computers will whirr more loudly as they churn out appeals to patriotic suckers, and the travelling salesmen will drive harder as they rush from chapter-meeting to chapter-meeting to meet a temporarily increased demand for patriotic paregoric to soothe nervous stomachs. Nowhere can one discern the slightest indication that in the great majority of our people the racial instinct of self-preservation has not been lost.

The question remains unanswered, however, for we cannot yet determine whether the instinct has been extinguished or is merely in abeyance while our people are in a kind of cataleptic trance from which they may be roused by physical suffering and acute privation when the times comes, as it assuredly will in a few years. In the meantime the question remains open, although our fragmentary data point to an affirmative answer—to the loss of the will to live. The laws of biological processes, like the law of gravitation, are constant and unalterable; they cannot be evaded by magic or oratory or whimpering; and it would be supremely silly to expostulate with a people that is not biologically fit to survive.

All these considerations confirmed my decision to withhold these pages from the press. This booklet is now published at the instance of Mr. Richard Cotten, who refuses to despair of the future, and who has himself set an example of perseverance in the face of great odds.

The economic status of our ruined nation is apparent to professional economists, who now speculate only about the date at which the counterfeit dollars printed by the Federal Reserve will be declared worthless and replaced by new counterfeits. And the goals of “education” are made more obvious by the “university” in California that has proudly established a special “curriculum” for homosexuals.

If you listen perceptively to the young who have not yet been permanently deranged by drugs and depravity, you will see that their febrile emotionalism, their promiscuity, their ostentatious clamor or indifference, their mercurial inconstancy, all mask an underlying and subconscious despair that is terribly significant.

Our situation is desperate, and we can afford no illusions, no retreat into a land of dreams. Now, more than ever, optimism is cowardice.

We are born into this time, and there is no escape from it save in death. If the courage of our ancestors was not entombed with them, if their ability to meet desperate perils with clear-sighted resolution was transmitted to their heirs, if their will to live is not extinct in us, our race and our civilization may yet survive.

If, as I am told, this little booklet can make even the slightest contribution to our survival, its publication is justified.



These texts were chosen for my compilation The Fair Race’s Darkest Hour. The first and the last texts have been excerpted from Oliver’s 1973 Christianity and the Survival of the West; the middle text, from The Jewish Strategy published posthumously in 2002.

March of the Titans

The following sentences of March of the Titans: The Complete History of the White Race by Arthur Kemp caught my attention:

The isle of influence – England, Scotland, Wales
and the United Kingdom

• Æthelred II ordered the killing of all Danish men in England on St Brice’s Day, November 13, 1002.

• In 1189, the first anti-Jewish riot took place in London, which soon spread to York, where 150 Jews were killed by a mob after they took refuge in a local building, Clifford’s Tower, the ruins of which still stand to the present day.

1 Manuscript from The Chronicles of Offa that depicts Jews

• In 1290, all the Jews of England were expelled from the country, accused of exploitative financial practices related to their dominance of the banking business.

• Mary I restored the Roman Catholic church in England, violently suppressing the Anglicans, ordering 300 leading members of that church burned at the stake. [Her] bloodthirsty revenge upon the Anglicans earned her the title of Bloody Mary.

• In 1655, Cromwell also ruled that Jews could be allowed back into England in 1656, the first time since their expulsion in 1290.

• Elizabeth I, Queen of England, ordered the deportation of all Blacks from London in 1601, after objecting to the presence of approximately 20,000 Black slaves in the capital city. This single act ensured that Britain had no large scale Black presence until the late 20th Century.

• The occupation of India however led to a significant amount of racial mixing between British officers stationed in that country and Indian women—and many of these Indian wives were taken back to Britain (and Ireland, as Irishmen served in the British army at that time, the latter country also being controlled by Britain). The product of these mixed unions can still be detected amongst the modern day British and Irish populations.

• Politics in Victorian Britain became dominated by the liberal party under William Gladstone and the Conservative Party under Benjamin Disraeli, who traded places as prime minister and opposition leader twice during their long careers. Disraeli was a Christianized Jew whose writings on race were profound: they are however ignored by modern historians. In his book Tancred, published by Frederick Warne, London, in 1868, Disraeli wrote: “All is race—there is no other truth” (page 106). And in his book Endymion, published by Longmans, London, he wrote:

No man will treat with indifference the principle of race. It is the key to history and why history is so often confused is that it has been written by men who were ignorant of this principle and all the knowledge it involves… Language and religion do not make a race—there is only one thing which makes a race, and that is blood. [pages 249-250]

• The most important feature of post World War Two Britain has been the large immigration into that country from the Third World, a process which showed no signs of slowing down during the last quarter of the 20th Century. This process and its implications are discussed in another chapter.

David Friedrich Strauss, 3

The following is excerpted from Albert Schweitzer’s The Quest of the Historical Jesus, published in 1906: a scholarly yet readable introduction to the field of New Testament studies from a modern viewpoint. Schweitzer’s ninth chapter is titled “Strauss’s Opponents and Supporters”:

DF Strauss

Scarcely ever has a book let loose such a storm of controversy; and scarcely ever has a controversy been so barren of immediate result. The fertilising rain brought up a crop of toad-stools. Of the forty or fifty essays on the subject which appeared in the next five years, there are only four or five which are of any value, and even of these the value is very small.

If his opponents made no effort to understand him rightly—and many of them certainly wrote without having carefully studied the fourteen hundred pages of his two volumes—Strauss on his part seemed to be stricken with a kind of uncertainty, lost himself in a maze of detail, and failed to keep continually re-formulating the main problems which he had set up for discussion, and so compelling his adversaries to face them fairly.

Of these problems there were three. The first was composed of the related questions regarding miracle and myth; the second concerned the connexion of the Christ of faith with the Jesus of history; the third referred to the relation of the Gospel of John to the Synoptists.

It was the first that attracted most attention; more than half the critics devoted themselves to it alone. Even so they failed to get a thorough grasp of it. The only thing that they clearly see is that Strauss altogether denies the miracles.

The fear of Strauss had, indeed, a tendency to inspire Protestant theologians with catholicising ideas. One of the most competent reviewers of his book, Dr. Ullmann in the Studien und Kritiken, had expressed the wish that it had been written in Latin to prevent its doing harm among the people. An anonymous dialogue of the period shows us the schoolmaster coming in distress to the clergyman. He has allowed himself to be persuaded into reading the book by his acquaintance the Major, and he is now anxious to get rid of the doubts which it has aroused in him. When his cure has been safely accomplished, the reverend gentleman dismisses him with the following exhortation:

“Now I hope that after the experience which you have had you will for the future refrain from reading books of this kind, which are not written for you, and of which there is no necessity for you to take any notice; and for the refutation of which, should that be needful, you have no equipment. You may be quite sure that anything useful or profitable for you which such books may contain will reach you in due course through the proper channel and in the right way, and, that being so, you are under no necessity to jeopardise any part of your peace of mind.”

Immediately after the appearance of Strauss’s book, which, it was at once seen, would cause much offence, the Prussian Government asked Wilhelm Neander to report upon it, with a view to prohibiting the circulation, should there appear to be grounds for doing so. He presented his report on the 15th of November 1835, and, an inaccurate account of it having appeared in the Allgemeine Zeitung, subsequently published it. In it he censures the work as being written from a too purely rationalistic point of view [Schweitzer refers to the naïve “rationalistic” attempts to explain miracles away], but strongly urges the Government not to suppress it by an edict. He describes it as “a book which, it must be admitted, constitutes a danger to the sacred interests of the Church, but which follows the method of endeavouring to produce a reasoned conviction by means of argument. Hence any other method of dealing with it than by meeting argument with argument will appear in the unfavourable light of an arbitrary interference with the freedom of science.”

The pure rationalists found it much more difficult than did the mediating theologians, whether of the older or younger school, to adjust their attitude to the new solution of the miracle question. Strauss himself had made it difficult for them by remorselessly exposing the absurd and ridiculous aspects of their method, and by refusing to recognise them as allies in the battle for truth, as they really were.

Paulus [the major exponent of “rationalism” of the time] would have been justified in bearing him a grudge. But the inner greatness of that man of hard exterior comes out in the fact that he put his personal feelings in the background, and when Strauss became the central figure in the battle for the purity and freedom of historical science he ignored his attacks on rationalism and came to his defence. In a very remarkable letter to the Free Canton of Zurich, on “Freedom in Theological Teaching and in the Choice of Teachers for Colleges,” he urges the council and the people to appoint Strauss because of the principle at stake, and in order to avoid giving any encouragement to the retrograde movement in historical science. It is as though he felt that the end of rationalism had come, but that, in the person of the enemy who had defeated it, the pure love of truth, which was the only thing that really mattered, would triumph over all the forces of reaction.

Accordingly Hengstenberg’s Evangelische Kirchenzeitung hailed Strauss’s book as “one of the most gratifying phenomena in the domain of recent theological literature,” and praises the author for having carried out with logical consistency the application of the mythical theory which had formerly been restricted to the Old Testament and certain parts only of the Gospel tradition. “All that Strauss has done is to bring the spirit of the age to a clear consciousness of itself and of the necessary consequences which flow from its essential character. He has taught it how to get rid of foreign elements which were still present in it, and which marked an imperfect stage of its development.”

Hengstenberg’s only complaint against Strauss is that he does not go far enough. He would have liked to force upon him the role of the Wolfenbiittel Fragmentist [Reimarus], and considers that if Strauss did not, like the latter, go so far as to suppose the apostles guilty of deliberate deceit, that is not so much from any regard for the historical kernel of Christianity as in order to mask his attack.

Even in Catholic theology Strauss’s work caused a great sensation. Catholic theology in general did not at that time take up an attitude of absolute isolation from Protestant scholarship; it had adopted from the latter numerous rationalistic ideas, and had been especially influenced by Schleiermacher. Thus, Catholic scholars were almost prepared to regard Strauss as a common enemy, against whom it was possible to make common cause with Protestants. In 1837 Joseph Mack, one of the Professors of the Catholic faculty at Tübingen, published his “Report on Herr Dr. Strauss’s Historical Study of the Life of Jesus.” In 1839 appeared “Dr. Strauss’s Life of Jesus, considered from the Catholic point of view,” by Dr. Maurus Hagel, Professor of Theology at the Lyceum at Dillingen; in 1840 that lover of hypotheses and doughty fighter, Johann Leonhard Hug, presented his report upon the work.

Even French Catholicism gave some attention to Strauss’s work. This marks an epoch—the introduction of the knowledge of German critical theology into the intellectual world of the Latin nations. In the Revue des deux mondes for December 1838, Edgar Quinet gave a clear and accurate account of the influence of the Hegelian philosophy upon the religious ideas of cultured Germany. In an eloquent peroration he lays bare the danger which was menacing the Church from the nation of Strauss and Hegel. His countrymen need not think that it could be charmed away by some ingenious formula; a mighty effort of the Catholic spirit was necessary, if it was to be successfully opposed. “A new barbarian invasion was rolling up against sacred Rome. The barbarians were streaming from every quarter of the horizon, bringing their strange gods with them and preparing to beleaguer the holy city.

With Strauss begins the period of the non-miraculous view of the life of Jesus; all other views exhausted themselves in the struggle against him, and subsequently abandoned position after position without waiting to be attacked. The separation which Hengstenberg had hailed with such rejoicing was really accomplished; but in the form that supernaturalism practically separated itself from the serious study of history. It is not possible to date the stages of this process. After the first outburst of excitement everything seems to go on as quietly as before; the only difference is that the question of miracle constantly falls more and more into the background. In the modern period of the study of the Life of Jesus, which begins about the middle of the 1860s, it has lost all importance.

Few understood what Strauss’s real meaning was; the general impression was that he entirely dissolved the life of Jesus into myth. The only writer who really faced the problem in the form in which it had been raised by Strauss was Ch. G. Wilke in his work Tradition and Myth. He recognises that Strauss had given an exceedingly valuable impulse towards the overcoming of rationalism and supernaturalism and to the rejection of the abortive mediating theology.

“In making the assertion,” concludes Strauss, “that the truth of the Gospel narrative cannot be proved, whether in whole or in part, from philosophical considerations, but that the task of inquiring into its truth must be left to historical criticism, I should like to associate myself with the ‘left wing’ of the Hegelian school, were it not that the Hegelians prefer to exclude me altogether from their borders, and to throw me into the arms of other systems of thought—only, it must be admitted, to have me tossed back to them like a ball.”

In regard to the third problem which Strauss had offered for discussion, the relation of the Synoptists to John, there was practically no response. The only one of his critics who understood what was at stake was Hengstenberg.

But there is no position so desperate that theology cannot find a way out of it. The mediating theologians simply ignored the problem which Strauss had raised. As they had been accustomed to do before, so they continued to do after.

In this respect Strauss shared the fate of Reimarus; the positive solutions of which the outlines were visible behind their negative criticism escaped observation in consequence of the offence caused by the negative side of their work; and even the authors themselves failed to realise their full significance.