Debunking the Covid narrative

Watch today’s dialogue between Bret and Chris before they vaporise the channel (by the eighth minute Chris’ microphone didn’t work, but then it did):

Several scientists are beginning to realise that the medical profession is a mixture of real science, bad science from corporations seeking only profit, and even pseudoscience. I knew it decades ago. But who has listened to what I have said about psychiatry (see pages 143-166 of my Daybreak)?

Published in: on January 22, 2022 at 6:30 pm  Leave a Comment  

Two or three Russian dolls?

When I first discovered white nationalist (WN) sites in late 2009 I didn’t understand the Jewish question. It was not well explained on the forums until in February 2010 I came across a commenter’s statement that there were no Jewish associations that helped the white cause: only Jewish associations that harmed white interests. The discussion, then on the old incarnation of this site, reached over a hundred comments.

Then I became an orthodox WN. For a while…

But I began to wonder things like: Why, where I live (Latin America), has it been so bad (miscegenation) even when Jews and crypto-Jews were well controlled by the Spanish Inquisition (1530s-1821)? The WN paradigm began to fall short and could not explain it all.

Let’s listen to this excellent interview on how physicists have been changing their paradigms over the centuries.

Just as Newtonian physics explains gravity almost perfectly in the Solar System, the WN diagnosis (Jews as the primary cause) explains recent American history fairly well. But that is spatial or historical chauvinism, insofar there is a reality outside our solar system and the US. When one starts wanting to force Newtonian physics to give us answers at enormous speeds at the level of galaxies, the old paradigm has to be replaced by Einstein’s model.

My current model that goes beyond the year 2010, when I was an orthodox WN, can be symbolised in this published caricature. Both the WNsts of 2021 and I see the same information but, as I have also already said elsewhere, we see it differently:

I don’t deny the existence of the subversive Jew. But I focus on the white assholes who believe and obey the Jew for the simple fact that this family of whites also have agency. And even the most respected WN pundits don’t want to see that the gospel the Jew preaches to us is poison (see my postscript comment to my last post). Although WNsts and I see the same information, what they see as a JQ I see as a CQ, the Christian question.

Alas, I haven’t stagnated in this second interpretation à la Einstein, so to speak, of Aryan decline. For some time now I have been feeling that something is missing from my CQ model. When I see thousands of Aryan males marching for BLM at a historical moment when they should be doing exactly the opposite; when I see them so astronomically devoted to Evil (antiracism), I feel that something is missing in my second paradigm.

If you listen to the interview linked above in bold type carefully, you will see that Einstein’s model cannot explain the physics of black holes, and already a physics based on string theory or the laws of quantum gravity is being developed. That’s precisely why we will continue to translate Savitri’s book: What is it that is escaping me, how did the level of the Aryans’ voluntary surrender to evil reach the level of perversity that it has reached today?

Of the pro-Aryan philosophers after 1945, only Savitri has attempted to delve into this third model for understanding ‘psychics’ or a science of the mind (just as string theory is the third model for understanding physics).

I am not sure that Savitri is going to answer my questions once I finish reading her books. But it’s a start. What bothers me about the whole thing is that WNsts are stuck in a Newtonian (JQ) universe so to speak, and I am already beginning, at least intuitively, to feel the CQ a bit limited as the explanation for everything.

Will there be something else, a third doll, a sort of ‘string theory’ in ‘psychics’ that encompasses the JQ and CQ…?

Published in: on December 20, 2021 at 7:12 pm  Comments (10)  

‘Time here becomes space’

Sir Roger Penrose, born in 1931, is a British mathematician, mathematical physicist, philosopher of science and Nobel laureate in physics. I recently mocked the old German philosophers’ trick of obscuring prose to start philosophical cults, as in the case of Kant. As Leszek Kołakowski said at the beginning of his monumental demolition of Marxist theory, Hegel’s ideas had already been developed earlier but in simpler language: language whose aim was to make metaphysical ideas comprehensible. That’s the way to go, rather than the artifice of deliberately obscuring the language so that philosophical ‘science’ cannot escape the walls of university scholasticism.

One of the things I like about contemporary philosophers is that they write or speak in a way that makes us understand complex ideas, even the most abstract metaphysics. In the film A Brief History of Time Penrose said, ‘I think I would say that the universe has a purpose, it’s not somehow just there by chance… Some people, I think, take the view that the universe is just there and it runs along—it’s a bit like it just sort of computes, and we happen somehow by accident to find ourselves in this thing. But I don’t think that’s a very fruitful or helpful way of looking at the universe. I think that there is something much deeper about it’.

A year ago in my post ‘Between Ice and Fire’ I concluded: ‘The dialectic of the song of ice and fire in the universe is the dilemma of whether the universe is to cool down eternally due to unnecessary suffering, or whether it is worth returning to the primal fire that makes Being explode again in countless stars…’

But yesterday I got a surprise in this YouTube interview. Penrose mentions something that had never occurred to me.

Once in the very distant future, where there are no more corpses of stars, and not even black holes that evaporate with time (remember Stephen Hawking’s phrase: ‘black holes are not so black’), leaving only protons in an expanding universe, if time ceases to make sense—then space, in our Newtonian sense, will cease to make sense. The moment time ceases to exist, space ceases to exist as well! And that would mean a new beginning or big bang insofar as astronomically large space would be, without time, nothing: equivalent again to a mathematical point or a new singularity.

I hadn’t thought of that possibility. Will the dialectic of the song of ice and fire not end with the Night King’s dream, eternal oblivion because of our misconduct (other ‘darkest hours’ may well be happening in other galaxies due to similar, astronomic stupidities of sentient beings)? It reminds me of a line from Wagner when Gurnemanz takes Parsifal into the castle to see if he can be initiated, and tells him that in that journey time becomes space:

The king is returning from the bath;
the sun stands high;
now let me lead you to our hallowed feast;
for if you are pure, the Grail
will be meat and drink to you.

Who is the Grail?

That cannot be said;
but if you yourself are called to its service
that knowledge will not remain withheld.
And see!
I think I know you aright;
no earthly path leads to it,
and none could tread it
whom the Grail itself had not guided.

I scarcely tread,
yet seem already to have come far.

You see, my son,
time here becomes space.

See this exact moment in a performance of the Bayreuth Festival: here.

Penrose’s interview is fascinating, and in this other segment he says something I already knew intuitively: that those who fantasise about creating, say in a decade, artificial intelligence by mere computation will be in for a fiasco because consciousness is not algorithmic. As if that weren’t enough, in this other segment of the interview Penrose talks about beauty: an inherent structure in the universe and even in mathematics (remember, ‘mathematics is the alphabet with which God has written the universe’, said Galileo Galilei). This is why soulless computers, which cannot be indoctrinated by PC nuts, have chosen the white race as the most beautiful.

Since the old incarnation of The West’s Darkest Hour on blogspot I had chosen a painting, Daybreak by Maxfield Parrish, to sum up in a single image my philosophy. When a woke bitch says that beauty is subjective, she’s ignoring that mathematicians have detected how certain symmetrical relationships explain her beautiful facial features. The Roman sculpture we can admire on the sidebar is not the same as a humanoid ape from our remote past: the universe is evolving biologically according to the mathematical beauty inherent in our tastes for sexual selection.

Only the eternal feminine will lead us to the Absolute. It is no wonder why uncle Adolf wanted so much for his close friends to travel with him to the annual Wagner Festival in Bayreuth. But very few understood him…

Seymour Millais Stone
Parsifal and the Grail

Reflections of an Aryan woman, 41

It is the bloodshed that accompanied the seizure of power by these ideological movements that gives the illusion. We readily imagine that killing is synonymous with revolution and that the more a change is historically linked to massacres, the more profound it is in itself. We also imagine that it is all the more radical the more visibly it affects the political order. But this is not the case. One of the most real and lasting changes in known history, the transition of multitudes of Hindus of all castes from Brahmanism to Buddhism between the 3rd and 1st centuries BC, took place not only without bloodshed, without revolution in the popular sense of the word, but without the least political upheaval. Nevertheless, Buddhism, even though it was later practically eliminated from India, has left its mark on the country forever.[1]

Marxism-Leninism is, despite the persecutions, the battles, the mass executions, the tortures, the slow deaths in the concentration camps and the political overthrows which have everywhere accompanied its victory, far too much ‘in line’ with the evolution of the West—and of the world, increasingly dominated by Western technology, to deserve the name of ‘revolutionary doctrine’.

Fundamentally, it represents the logical continuation, the inevitable continuation, of the system of ideas and values which underlies and sustains the world which arose both from the French Revolution and the increasing industrialisation of the 19th century; the seeds of this system were already found in the quasi-religious respect of the Jacobins for ‘science’ and its application to the ‘happiness’ of the greatest number of men, all ‘equal in rights’ and before that, the notion of ‘universal conscience’ linked to ‘reason’: the same for all, as it appears in Kant, Rousseau and Descartes.

It represents the logical continuation of that attitude which holds as legitimate any revolt against a traditional authority in the name of ‘reason’, ‘conscience’ and above all of the so-called ‘facts’ brought to light by ‘scientific’ research. It completes the series of all these stages of human thought, each of which constitutes a negation of the hierarchical diversity of beings, including men: an abandonment of the primitive humility of the sage, before the eternal wisdom; a break with the spirit of all traditions of more than human origin. It represents, at the stage we have reached, the natural culmination of a whole evolution which merges with the very unfolding of our cycle: unfolding which accelerates, as it approaches its end, according to the immutable law of all cycles.

It has certainly not ‘revolutionised’ anything. It has only fulfilled the possibilities of expressing the permanent tendency of the cycle, as the increasingly rapid expansion of technology coincides with the pervasive increase in the population of the globe. In short, it is ‘in line’ with the cycle, especially the latter part of it.

Christianity was, of course, at least as dramatic a change for the Ancient World as victorious Communism is for today’s world. But it had an esoteric side that linked it, despite everything, to Tradition from which it derived its justification as a religion. It was its exoteric aspect that made it, in the hands of the powerful who encouraged or imposed it, first of all in the hands of Constantine, the instrument of domination assured by a more or less rapid lowering of the racial elites; by a political unification from below.[2]

It is this same exoteric aspect, in particular the enormous importance it gave to all ‘human souls’, that compels Adolf Hitler to see in Christianity the ‘prefiguration of Bolshevism’: the ‘mobilisation, by the Jew, of the mass of slaves to undermine society’, the egalitarian and anthropocentric doctrine, anti-racist to the highest degree, capable of winning over the countless uprooted of Rome and the Romanised Near East. It is this doctrine that Hitler attacks in all his criticisms of the Christian religion, in particular in the comparison he constantly makes between the Jew Saul of Tarsus, the St. Paul of the Churches, and the Jew Mardoccai, alias Karl Marx.

But it could be said that Christian anthropocentrism, separated of course from its theological basis, already existed in the thought of the Hellenistic and then the Roman world; that it even represented, more and more, the common denominator of the ‘intellectuals’ as well as the plebs of these worlds. I even wonder if we do not see it taking shape from further back, because in the 6th century BC Thales of Miletus thanked, it is said, the Gods for having created him ‘to be human, and not animal; male, not female; Hellene, not Barbarian’ meaning a foreigner.

It is more than likely that, already in Alexandrian times, a sage would have rejected the last two, especially the last one!, of these three reasons to give thanks to Heaven. But he would have retained the first. And it is doubtful that he would have justified it with as much simple common sense as Thales.

______ 卐 ______


Editor’s Note: Here I agree with Thales. But keep in mind that if Thales had not been an Aryan, I’d agree with Savitri. The point is that only the most beautiful specimens of the Aryan race are the image and likeness of divinity. The rest are, using the language of the priest of the 14 words, exterminable Neanderthals.


______ 卐 ______

Now any exaltation of ‘man’ considered in himself, and not as a level to be surpassed, automatically leads to the over-estimation of both the masses and individuals with interesting hands; to a morbid concern for their ‘happiness’ at any cost; therefore, to an utilitarian attitude above all in the face of knowledge as well as of creative action.

In other words, if, on the one hand, in the Hellenistic world—then in the Roman world—esoteric doctrines more or less related to Tradition—that is, doctrines ‘above Time’—have flourished within certain schools of ancient wisdom—among the Neo-Platonists, the Neo-Pythagoreans and certain Christians—it is, on the other hand, quite certain that all that conquering Christianity (exoteric, and to what degree!) was, as was the widespread interest in the applications of experimental science, in the direction of the Cycle.

The fact that the Churches have, later on in the centuries opposed the statement of several scientific truths, ‘contrary to dogma’ or supposedly so, doesn’t change anything. This is, in fact, a pure rivalry between powers aiming at the ‘happiness of man’—in the other world or this one—and embarrassing each other as two suppliers of similar commodities.

If the Churches today are giving more and more ground, if they are all (including the Roman Church) more tolerant of those of their members who like Teilhard de Chardin give ‘science’ the largest share, it is because they know that people are more and more interested in the visible world and the benefits that flow from its knowledge, and less and less to what cannot be seen or ‘proved’—and they do what they can to keep their flock. They ‘go with the flow’ while pointing out as often as possible that the anthropocentric ‘values’ of the atheists are, in fact, their own; that they even owe them, without realising it.

No doctrine, no faith linked to these values is ‘revolutionary’ whatever the arguments on which it is based, whether drawn from a ‘revealed’ morality or from an economic ‘science’.

The real revolutionaries are those who militate not against the institutions of one day, in the name of the ‘sense of history’, but against the sense of history in the name of timeless Truth; against this race to decadence characteristic of every cycle approaching its end, in the name of their nostalgia for the beauty of all great beginnings, of all the beginnings of cycles.

These are precisely those who take the opposite view of the so-called ‘values’ in which the inevitable decadence inherent in every manifestation in Time has gradually asserted itself and continues to assert itself. They are, in our time, the followers of the one I have called ‘the Man against Time’, Adolf Hitler. They are, in the past, all those who, like him, have fought against the tide, the growing thrust of the Forces of the Abyss, and prepared his work from far and near—his work and that of the divine Destroyer, immensely harder, more implacable, further from man than he, whom the faithful of all forms of Tradition await under various names ‘at the end of the centuries’.

[1] The same could be said of Jainism, which still has one or two million followers there.

[2] Racial purity no longer played any role under Constantine. And even in the Germanic but Christian empire of Charlemagne much later, a Christian Gallo-Roman had more consideration than a Saxon or other pagan German.

Reflections of an Aryan woman, 39

But this slowly decadent Hellenic world, which, after having been subjected to Christianity was only to be reborn to detach itself more and more from ‘Europe’ without being able or willing, even today, to integrate with it, is characterised by the boom in experimental sciences and their applications.

The thirst to study the phenomena of Nature and to discover its laws (that satisfy reason and is becoming more widespread as the traditional science of the priests of Greece and Egypt, fruit from a direct intellectual intuition of the very principle of these laws) becomes rarer there. And above all, there was a growing determination, as there was later during the Renaissance and even more so in the 19th and 20th centuries, to use these physical laws to construct devices of practical use—such as the endless screw, the inclined screw and forty other machines whose invention is attributed to Archimedes such as the ‘burning mirrors’, enormous magnifying glasses using which this same man of genius set fire to the Roman ships that blocked Syracuse, or the ‘compression fountains’, or robots, of Heron.

Anatomy, physiology and the medical art which is based on both are, and this too is to be noted, in the spotlight. If it is true that in the 17th century Aselli and Harvey were already foreshadowing Claude Bernard, it is no less true that at the end of the 4th century B.C., two thousand years earlier, Erasistratos and Herophilus were foreshadowing not only Aselli and Harvey but also the famous physiologists, physicians and surgeons of the 19th and 20th century.

Of course, there is a long way to go from Herophilus’ automata to modern computers, just as there is a long way to go from Herophilus’ dissections and, four hundred years later, Galen’s dissections, however horrific they may have been, to the atrocities of organ or head transplanters, or even to those of cancer specialists, carried out today in the name of scientific curiosity and ‘in the interest of mankind’.

There is a long way to go in terms of results, from the embryonic technique of the Hellenistic world, and later the Roman world, to that which we see developing in all areas around us, and even to that of the 16th century. But it is no less true that in these two periods when a form of traditional religion relaxed before being definitively cut off from its esoteric base, there was a resurgence of interest in the experimental sciences and their applications, a reawakening of man’s desire to dominate the forces of Nature and living beings of other species than his own, with a view to the profit or convenience of as many people as possible.

This is not yet the excessive mechanisation and mass production that the 19th century would inaugurate in Europe and that the 20th intensified with all the consequences that we know. But it was already the spirit of the scientists whose work had, in one way or another, prepared this evolution: the spirit of experimental research to apply the information gained to the material comfort of man, to the simplification of his work and the prolongation of his physical life, that is to say, to the fight against natural selection.

The machine enables the individual or the group to succeed without innate strength or special ability, and the drug or the surgical operation prevents even the most useless and uninteresting patient from leaving the planet and giving up his place to the healthy man, more valuable than he.

It is difficult not to be impressed by the ever-increasing importance, both in the last centuries of the ancient world, in the early modern period, and in our own time, of experimentation on living beings to gain more complete information about the structure and functions of bodies and apply it to the art of healing—or trying to heal at any cost. These are times when, as today, the physician, the surgeon and the biologist are honoured as great men and when vivisection—older, of course, since as early as the sixth century B.C. Alcmaeon is said to have dissected animals, but increasingly encouraged thanks to unrestricted anthropocentrism—is regarded as a legitimate method of scientific research.

There are, therefore, precedents. And we would no doubt find others, corresponding to other collective declines, if the history of the world were better and more uniformly known. But it seems that the further back in time we go, the less certain traits that bring the most sophisticated ancient civilisations closer to today’s mechanised world are evident. I am thinking, for example, of those very old metropolises of the so-called Indus Valley civilisation, Harappa and Mohenjodaro, where archaeologists have attested to the existence of seven- or eight-storey buildings, and pointed to the enormous mass production of earthenware vessels and other objects, all of them perfectly made but all hopelessly similar. How can we not be struck by this uniformity in quantity and imagine, in the workshops from which these mass-produced objects emerged, on the assembly line, a robotization of the worker that already, five or six thousand years later, prefigured that of the ‘human material’ of our factories?

And how can we fail to see in the successive Aryan invasions which, from the 4th millennium before the Christian era if not earlier, that came up against this ultra-organised world—mechanised, as far as it was possible at the time—and destroyed it (while assimilating, certainly, the best that its elite could offer). How can we fail to see in them the blessed instruments of a recovery?

How can we fail to see in their work the installation of the Vedic civilisation in India: a halt, at least momentarily, in the downward march of the Vedic civilisation?: a halt in the downward march that the course of our Cycle represents, especially in the Dark Age, then close to its beginning: an attempt to fight ‘against Time’ undertaken by the Aryas under the impulse of the Forces of Life as were to be undertaken, centuries later, still driven by these same Forces by invaders of the same race, the Hellenes and Latins at the decline of the Aegean and Italic cultures, technically too advanced; the Romans, at the decline of the Hellenistic world, the Germans, at the decline of the Roman world?

But the hold of mechanisation on the civilisation of Harappa and Mohenjo-Daro—modest mechanisation, moreover, since it was still only a matter of mass production of crafts—was to be less fatal than that which the Mediterranean and then the Western world underwent, respectively in the time of Archimedes, then Heron and the ergastulas of Carthage, Alexandria, then Rome, and in the 18th century and especially the 19th and nowadays. The world of the Indus Valley still had, even in its decline, something else to give to its successors than recipes for production. It is said that they learned at least some forms of Yoga. In the same way, the Hellenistic and later the Greco-Roman world even in its most advanced decadence retained, if only in the Neo-Pythagoreans and Neo-Platonists, something of the essence of ancient esotericism. This was, along with what was eternal in the teaching of Aristotle, assimilated into esoteric Christianity, survived in Byzantium and gave rise there, as well as in the West throughout the Middle Ages, to the flowering of beauty that we know: beauty is the visible radiation of Truth.

But of the treasures of the Middle Ages—of all that it had preserved of the eternal Indo-European Tradition, despite its rejection of the forms that this had taken in Germania and in the whole of the north of the continent, as in Gaul before the appearance of Christianity—the narrowly ‘scientific’ spirit of the Renaissance, and above all of the centuries that followed, wanted, or was able, to retain nothing. If we are to believe René Guénon and a few other well-informed authors, these treasures would have been put beyond the reach of the West as early as the 14th century, or at the very least the 15th, as soon as the last direct heirs of the secret teachings of the Order of the Temple disappeared.

The interest of so many 19th-century writers in the Middle Ages remains, like the 16th-century infatuation with classical antiquity and Greco-Roman mythology, attached to the most picturesque and superficial aspects of that past. The proof is that, for them, it goes hand in hand with the most naive belief in ‘progress’ and the excellence of generalised literacy as the surest way to hasten it (we may recall the pages of Victor Hugo on this subject). The link with immemorial Indo-European wisdom, and even with the little that Christianity has managed to assimilate from it after having destroyed—by snatch or by violence, from the Mediterranean to the North Sea and the Baltic—all the exoteric expressions, is indeed cut.

And it is in the place of this ancient wisdom that the West is seeing a true religion of the laboratory and the factory take shape and spread and flourish: a stubborn faith in the indefinite progress of man’s power, and I repeat, of any ‘man’, ensured by the ‘enslavement’ of the forces of Nature, that is to say, their use in parallel with the indefinitely increased knowledge of its secrets. It is in its place that he sees it imposing itself, and no longer alongside it, as in India or Japan and wherever peoples of ‘traditional’ civilisation have, reluctantly, and while clinging to their souls, accepted modern techniques.

This leads to the ‘conquest of the atom’ and the ‘conquest of space’ (so far, of the tiny space between our Earth and the Moon; less than half a million of our poor kilometres). But we are not discouraged. Soon, say our scientists, it will be the entire solar system that will fall within the ‘domain of man’. The solar system and then, for why stop?, ever-larger portions of the physical Beyond ‘without bottom or edge’. This also leads—at the cost of what horrors of experimentation on a world scale!—to the Luciferian dream of the indefinite prolongation of corporeal life with, already, the terrible practical consequence of the efforts made so far to reach it: the unrestrained pullulation of man, and more particularly of the lower man at the expense of the noblest flora and fauna of the earth and of the human racial elite itself.

Published in: on October 30, 2021 at 1:40 pm  Comments Off on Reflections of an Aryan woman, 39  

Reflections of an Aryan woman, 38

Unlike the Indies and Japan, Europe has unfortunately not been able to preserve a visible form of Tradition that is uninterrupted and whose origin is lost in the mists of time. In other words, even from the dawn of its history, not to mention its pre-history, it has nowhere continued to worship the same gods.

On the other hand, it is her sons, and even only those of a very limited West, who, after having cultivated the experimental sciences, invented one after the other all the modern industrial techniques, as well as the medical art and the ‘preventive’ hygienic measures of today and yesterday, which have so lamentably contributed to the overpopulation of the continent, and soon of the planet, and to the sacrifice of the quality of men to their number. And increasingly, in this West in the narrow sense of the word, people’s attachment to the pomp, customs and teachings of exoteric Christianity has relaxed in favour of an ever greater infatuation with ‘Science’ and especially for the applications of science as a source of wealth, easy enjoyment and power, both individual and collective.

This is especially true of the 19th century, if we look at the material achievements, the staggering progress of the sciences of the measurable world and the industries that depend on them, and the naive confidence, increasingly widespread in all domains (including the ‘moral’ domain) parallel to the progress of the sciences and the generalisation of their applications. But don’t be fooled!

The cult of positive science based on the experimental study of phenomena, and the dream of enslaving Nature to man through the application of scientific discoveries in the search of human well-being, have much more distant origins. To understand them, we must go back to the 17th century, Cartesian rationalism and the anthropocentrism that is inseparable from it. We must go back even further, to that fever of universal curiosity combined with the Promethean will of ‘man’ to dominate, the characteristic features of the Renaissance.

The physiologist Aselli, who studied the process of digestion in the open entrails of living dogs, is the counterpart of Claude Bernard, two centuries later. And Descartes himself, with his frenzied anthropocentrism—his famous theory of ‘machine animals’—as well as his eagerness to examine everything, to dissect everything, to want to know everything by the sole means of ‘reason’, and Francis Bacon, for whom science is above all the means that ensures the ‘triumph of man’ over Nature and so many others who, between the 1500s and 1750s, thought and felt the same, are also the fathers, or elder brothers, of all the more recent enthusiasts for science, technology, and the salvation of man by both—the Victor Hugos and the Auguste Comtes, no less than the Louis Pasteurs, the Jenners, the Kochs, and, closer to home, the Pavlovs, the Demikhovs[1], and the Barnards.

Certainly, the European Middle Ages had, alongside its undeniable greatness, weaknesses and barbarities which classify it without question among the epochs of the advanced Dark Ages. It had, among other things, all the shortcomings linked to his narrowly Christian faith, and therefore rigorously anthropocentric, faith: a faith whose esoteric aspect didn’t even embrace anything beyond ‘Being’ (in contrast to Hindu esotericism, for which Non-Being is also a manifestation of the fundamental ‘Non-Duality’). It deserves the sometimes virulent attacks of thinkers and artists who were most hostile to it but… provided that it is made clear that the centuries that followed it, far from being better than it from viewpoint of the essentials, were worse; worse, because they got rid (and how slowly!) of some of its superstitions and atrocities, only to replace them by superstitions of another order but just as crude, and by atrocities just as revolting, and this, without retaining anything of what had made its greatness.

It deserves the attacks of its detractors provided that they are fair, and recognise that within the Dark Ages, which covers almost everything we know about world history it represents, despite everything, a cultural and above all a spiritual ‘recovery’: a period when, with all the narrow-mindedness, all the religious intolerance inherited from the authors of the Old Testament, and all the anthropocentrism inherent in Christianity as it has come down to us, Western Europe (and Eastern Europe, for all this is also true of Byzantium) was then closer to the traditional ideal order than it was at the time of the decadence of Greco-Roman Paganism, and above all than it has been since the 16th century.

There is no doubt that Christian esotericism—which the initiates of a spiritual elite still lived, whose existence until the 14th century at least, and perhaps even afterwards, for some decades more—ensured this connection of the whole social edifice—the feudal pyramid where, in principle, everyone was in his place—with its secret archetype.

The light of a more-than-human knowledge penetrated from above, through symbols, into the life of the people, and in particular into that of the craftsmen-masons, woodcarvers, glassmakers, blacksmiths, weavers, goldsmiths. It was expressed in the world of forms and colours through the wealth of anonymous and disinterested creation that we know, from the Romanesque or Gothic or Byzantine cathedrals to the delicate illuminations of gold, azure and vermilion; creation, I repeat, anonymous and disinterested: of a beauty whose secret was to be sought in truths independent of time. The practical utility of the works of art it inspired was nevertheless less important than their ‘meaning’, revealing a world held to be more real than the visible.

It is curious, to say the least, to note that it is precisely when initiatory knowledge, and thus knowledge of the Eternal, becomes obscured in the elite that had previously held it, and when, as a result, the spiritual ‘meaning’ of every work of beauty increasingly escapes the artist and the craftsman, that the thirst for investigation of the future using systematic experimentation begins to spread. It is from this moment onwards that the demand for visible and tangible proof of all knowledge, the refusal to believe in the existence of the overman (or at least to be interested in it) and the growing preoccupation with the development of the world’s material wealth for the benefit of the greatest possible number of people converge—in other words, experimental science and the technology, both industrial and medical that derive from it, are increasingly being imposed.

And it is interesting to note that this is not a unique state of affairs, appearing only with the decline of Christianity at the dawn of the Modern Age. The same moral and cultural phenomenon, the same transfer of values manifested itself, along with the weakening of the traditional faith, during the long and slow agony of the Ancient Greek World, from the end of the fourth century BC, until the end of the next century. It was then, already in the field of letters and even more so than at the time of the Renaissance, that began the reign of quantity at the expense of quality.

There was a proliferation of polygraphs, rather like in our own time, and an almost complete absence of major works, apart from Aristotle’s (admittedly gigantic) work, which was still in its infancy when the period was just beginning. It was a time of grammarians, not poets; of scholars of the word, not creators through the word; of people who knew well and were able to analyse in detail, the work of their predecessors, not of literati whose own work, like that of the tragic authors of the classical Greek period, was to dominate the centuries to come. The geniuses of the verb and pure thought—the Virgils, the Lucretia—appear, in the famous century of Augustus, no longer in Greece or Hellenised Sicily, or Alexandria, but in Italy proper, already in the sphere of that West from which will eventually emerge, still under the influence of the peoples of the North, a young Europe, the only true one.

______ 卐 ______

Once we finish translating Savitri’s book from French to English we’ll resume the translation of Karlheinz Deschner’s book about the Middle Ages. We discover a very different medieval history once, instead of reading Christian authors, we read those who have actually left Christianity behind, as Savitri did.

I will devote tomorrow to producing a PDF of a German translation by our friend Albus. I refer to Ferdinand Bardamu’s essay on why Europeans must abandon Christianity, a long essay that appears in The Fair Race (see sidebar). This essay mentions the Middle Ages but Kevin MacDonald refused to publish it in his webzine when Bardamu submitted it to The Occidental Observer.

[1] The Russian physiologist who, in the 1950s and 60s, was involved in grafting dog heads onto other living dogs.

Scientist censored

In my opinion, the best scientist on YouTube has been Chris Martenson. Thanks to him I realised that racialist Sebastian E. Ronin was right: energy devolution (peak oil) will make, later in the century, the forthcoming crash of the dollar look like a picnic. But last December YouTube censored Martenson’s video about the best Covid treatment by far, Ivermectin (a video that now can be seen in his webpage: here).

Yesterday, YouTube censored Martenson’s latest video, ‘Vaccine mandates are here’, and now it can be watched at Odysee (scroll down: here).

Since the end of the last century, when I was researching psychiatry full-time (I even took a mental health course at Manchester’s Open University), I learned that Big Pharma dominates medical science to such an extent that much of what passes as medicine is bad science (e.g., these vaccines) or even pseudoscience (psychiatric drugs).

The System’s game is obvious. They want to do big business and that’s why they censure Ivermectin, insofar as it is a generic drug proven for forty years as an antiviral drug but… it can no longer make anyone a millionaire (unlike the new Pfizer vaccines not duly tested, whose side effects are sometimes serious).

Yes: it is a question of money. And I suggest to those with a good sense of what real science is to watch at least these two Martenson videos linked above.

The System generally censures those who tell the truth, such as racialists for example. Yesterday I was talking about the great class that Jared Taylor gave on race realism while debating a Catholic. Let’s not forget that the guy who began to have millions of hits on YouTube on the subject of IQ, Stefan Molyneux, was censored on YouTube— vaporized, I would dare to say, as now there is not a single surviving video from Moly’s channel on that audiovisual platform.

Robert, Steve and Bret

‘The further a society drifts from the truth, the more it will hate those that speak it’. — George Orwell

Full livestream is now censored on YouTube.

Published in: on August 2, 2021 at 5:21 pm  Comments (11)  

The human side of chess, 8

5 Tort – Computer

HAL 9000 and man

I didn’t play this last game with a human being.

When I play with my computer it seems as unequal a struggle as competing in arithmetic with a calculator. As mathematician John von Newmann told Jacob Bronowski, chess is not a game: it is a special form of computing. But before Newmann, Lasker had already intuited that an entity ‘that could keep millions of variants in mind would not need planning’, the theory. The so-called ‘chess theory’ is a crutch for us mortals. The machine that sees billions of actions shows us the quintessence of chess not in its scarlet facet, but its pure and soulless logic. (Despite what fans of A.I. say, the computer system still has no soul.)

When I was fifteen, I went with my father to visit Robert Schirokauer, who changed his name to Robert Hartman, at his house in Cuernavaca. Hartman played chess and I brought my favorite Alekhine book: the beautiful games of his youth that my dad had given me.

Hartman told us that the machine would never beat man ‘because it was Man who programmed it’. Robert S. Hartman was wrong. This game, and on another level Kasparov’s games with Deep Blue, should move us humans to great swallowing of our pride. By the way, it was from Hartman that I learned the word ‘axiology’. His dense book The Knowledge of Good: Critique of Axiological Reason, whose Spanish version my father acquired before Hartman died, is still in the home library. Metapedia’s critical article on the anti-Nazi Hartman was started by me.

November 2003
French Defense

1 e4 e6

2 d4 d5

3 Nc3 Nf6

4 Bg5 Be7

5 e5 Nfd7

6 Bxe7 Qxe7

7 f4 O-O

8 Nf3 c5

9 Nb5 ?!

It’s incredible but this move, which had given me so much success with the players in the park in similar positions, could be inaccurate. The rebuttal the machine applied to me—virtually the rest of the game—is so mathematical that it is terrifying to see such precision in a soulless object.

9… a6!

10 Nd6 f6

11 c3 Nc6

12 Be2 cxd4

13 cxd4 g5

14 g3 fxe5

15 fxe5 g4

16 Nh4 Ndxe5!

From this piece sacrifice Chessmaster didn’t let me go. It won the initiative until my surrender.

17 dxe5 Nxe5

18 Nxc8 Raxc8

19 Rf1 Qb4 +

20 Qd2 Rxf1 +

21 Bxf1 Qe4 +

22 Qe2 Rc2

23 Qxe4 dxe4

24 Rd1

When I made this move of my rook and the next ones I thought I was going to get a certain counterplay and equalizing chances, but…

25 … e3

25 Be2 Rxb2

26 Rd4 h5

27 Re4 Rb1 +

28 Bd1 Nd3 +

29 Ke2 Rxd1!

… I didn’t see this move!

30 Rxe3 Nb2

31 Rxe6 Rh1

32 Re7 Rxh2 +

33 Ke3 Nc4 +

34 Kf4 b5

35 Kg5 Rxa2

36 Kxh5 a5

37 Kxg4 b4

38 Kh5 Rf2

I confess that since move 33 I was taking back several moves: something that can be done to a mindless machine that cannot complain. But not only did I not find a checkmate net; there was not even a continuous check.

39 Kg6 Kf8

40 Rb7 Ne5 +

41 Kg5 Nf7 +

42 Kg6 Nd8

43 Rb8 Ke7

44 Nf5 + Rd7

45 Kf6 Nc6

46 Rb7 + Kc8

47 Rh7

I couldn’t move the rook to b5 because its rook would take my knight and the fork would come.

47 … b3

48 Rh1 a4

49 g4 a3

50 I resigned

I played this game with Chessmaster 8000, although then the Chessmaster 9000 version arrived. Only now, thirty years after having reproduced it for the first time thanks to one of Alekhine’s books, do I understand the French Defense between Capablanca and Reti played in New York, 1924. Capablanca played 9 Qd2 instead of the one I played and beat the Jewish Reti. The strongest commercial program for analysing games now that I review this book for publication is Fat Fritz 2. I do not doubt that if that new engine analysed the above game it would find moves that neither Chessmaster nor I could see.

Stanley Kubrick was a chess fan. I remember a photograph in which he is seen playing on a break with George Scott during the filming of Dr. Strangelove. In the annexes that come with the Chessmaster program you can read that in Kubrick’s film 2001: A Space Odyssey the HAL 9000 supercomputer faces astronaut Frank Poole in a game of chess en route to Jupiter, and beats him.

But losing to a heartless machine like Chessmaster doesn’t hurt. The first tournament defeat that hurt me was neither more nor less the first game of my first chess tournament, which I played at the age of fifteen outside of what is now called the World Trade Center: the tallest building in Mexico City at the time. My opponent was the strong player Enrique Monroy, who with white opened with a Ruy López in which, with black, I tried to use a defense that Alekhine sometimes played. In part, my defeat was due to the tournament organisers not even informing all of us about time control. I played as if the time limit was not for the first 40 moves, but the entire game. That resulted in that even after reaching the time control I was responding to Monroy’s moves as if it was a blitz game! These were not yet the days of electronic chess clocks. We used mechanical clocks. At that time, losing by default meant that a little red flag on top of one of the two faces of the clocks dropped. Even though I was ignorant of the time control rules in the first round of my first tournament, I blamed myself for the defeat. It was so embarrassing for me to have been beaten that, once I arrived home in a dazed state, I told my parents that the game had ended in a draw…

Published in: on June 24, 2021 at 10:51 am  Comments Off on The human side of chess, 8  

Counter-productive covid vaccination?

Watch Chris Martenson’s latest video.

Hopefully his and Dr Geert Vanden’s fears are based on fact, as coupled with the looming dollar collapse and the depletion of oil it would lead to the much-longed-for apocalyptic scenario for priests like us.

Published in: on June 23, 2021 at 3:09 pm  Comments (2)