Apocalypse for whites • XXIX

by Evropa Soberana

 
Christianity takes hold outside Judea

As soon as the Jews learn about the events in Rome with the Christians, they begin to plan an uprising and, perfectly coordinated, rebel throughout the Roman Empire. Thus, in the year 66, in a rapid and well-planned coup d’état, they put to the knife all the non-Jewish inhabitants of Jerusalem except the slaves. Nero uses his legions to crush the revolt harshly in the rest of the Empire, but in their capital the Jews become strong. In the year 68, just as General Vespasian left to take Jerusalem, Nero is mysteriously murdered.

Vespasian, then, becomes emperor and sends his son Titus to the front of the X Legio, with the aim of crushing the Jews. The year 70 Rome triumphs; Jerusalem is devastated and sacked by the Roman legionaries and it is said that in the process a million Jews died under Roman arms (only in Jerusalem the town had accumulated, during the siege, three million Jews). This year 70, fateful, traumatizing, outrageous and key for Jewry, sees the enslavement and dispersion of Jews throughout the Mediterranean (Diaspora), greatly enhancing the growth of Christianity.

There are successive emperors (Trajan, Hadrian) very aware of the Jewish problem, who do not pay much attention to Christians, mainly because they are too busy with the Judaic puzzle in ‘holy land’, repressing the Jews again and again, without destroying them completely.

In this time, the new religion grows little by little, gaining followers among the enslaved masses thanks to its egalitarian ideology and also in high positions of the administration: among an increasingly decadent and materialist bureaucracy. Christianity glorified misfortune instead of glorifying the struggle against it; considered suffering as a merit that dignifies itself and proclaimed that Paradise awaits anyone who behaves well. (Remember how the pagans taught that only fighters entered the Valhalla.)

It is the religion of the slaves, and they willingly subscribe to it. Early Christianity played a very similar role to that of the later Freemasonry: it was a Jewish strategy dressed up using weak and ambitious characters, fascinating them with a sinister ritualism. The result was like a communism for the Roman Empire, even favouring the ‘emancipation’ and independence of women from their husbands by capturing them with a strange and novel Christian liturgy, and urging them to donate their own money to the cause (a scam quite similar in its essence to the current New Age cults).

This map in Spanish shows the extension of Christianity around the year 100. The Roman Empire is represented in a lighter shade than the barbarian territories. Note that the areas of Christian preaching
coincide exactly with the densest Jewish settlement areas.

It is at the beginning of the second century that the figure of Christian fat cats called ‘bishops’ begins to take on importance. Saint Ignatius of Antioch wrote in the year 107, in the most corny way: ‘It is obvious that we must look to a bishop like the Lord in person. His clerics are in harmony with their bishop like the strings of a harp, and the result is a hymn of praise to Jesus Christ of minds that feel in unison’. St. Ignatius is captured by the Roman authorities, and thrown to the lions in 107. (It is interesting to pay attention to the names of the preachers, since they always come from eastern mestizo and Judaized areas; in this case, Syria.)

Around the year 150, the Greek Marcion tries to form a kind of ‘de-Judaised’ purification in Christianity, rejecting the Old Testament; giving pre-eminent importance to the Gospel of St. Luke and adopting a Gnostic worldview with Orphic and Manichean airs. This is the first attempt of reform or Europeanization of Christianity: trying to deprive it from its obvious Jewish roots.[1] Marcion’s followers, the Marcionites, who professed a Gnostic creed, are classified as heretics by mainstream Christianity.

This map shows the general expansion of Christianity in 185. Note the great difference with respect to the previous map and note also that the area most influenced by Christianity is still the Eastern
Mediterranean: a highly Semitic zone.

Sometime after the year 200, in view of the incorporation into Christianity of great new masses that did not speak Greek but Latin, a Latin translation of the Gospels began to circulate in most western Christian centres.

The emperor Diocletian (reigned 284-305) divided the Empire into two halves to make it more governable. He keeps the eastern part and hands over the western part to Maximian, a former comrade in arms. He establishes a rigid bureaucracy, and these measures smell like irremediable decadence. Despite this, Diocletian is a just and realistic veteran. He allows its Christian legionaries to be absent from pagan ceremonies, provided they maintain their military discipline.

But this was precisely the trickiest issue, where the bishops insolently defy the authority of the emperor. Diocletian, however, is benevolent and only one Christian pacifist is executed. However, he now insists that Christians participate in state ceremonies of a religious nature, and the Christian response to this decision is growing pride and arrogance, with numerous revolts and provocations.

But even at this point, Diocletian renounces to apply the death penalty, contenting himself with making slaves of the rebels that he captured. The answer to this are more riots and a fire in the imperial palace itself, and provocations and Christian insolence occur throughout the Empire. But the most Diocletian does is to execute nine rebellious bishops and eighty rebels in Palestine, the area most troubled by Christian rebellions.

One of these rebels was a spawn named St. Procopius of Scythopolis. To get an idea of which kind of creature Procopius was, let’s see the words of a contemporary, Bishop Eusebius of Caesarea: ‘He had tamed his body until turning it, so to speak, into a corpse; but the strength that his soul found in the word of God gave strength to his body… He only studied the word of God and had little knowledge of the profane sciences’. That is to say, this sub-man was a sick body and a crushed and resentful spirit, moved away from all the natural goods of the world, and who only knows the Bible and the speeches of the bishops.

In the beginning Christianity was nourished of similar men: Jewish practitioners of an asceticism bordering on sadomasochism who turned their bodies into a wreck, and their spirits into tyrannical and resentful shepherds.

Despite the softness of these persecutions, Diocletian goes down in history as a monster thirsting for Christian blood (history is written by the victors). The certain thing is that, after emperor Diocletian’s reign, Rome entered frank decay.
 
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[1] Note of the Editor: In our times, adepts of Christian Identity also desperately try to square the circle by claiming that Aryans descend from the biblical characters.

Apocalypse for whites • XXVII

by Evropa Soberana

 
A Jewish sect appears

The story starts in the year 33: the date on which a Jewish rebel named Yeshua or Jesus, who had proclaimed himself the Messiah of the Jews and King of Israel, was crucified at the hands of the Romans. In this first expansive phase of Christianity, Sha’ul of Tarsus (for posterity, Saint Paul), a Jew with Roman citizenship of Hellenistic and cosmopolitan education, although brought up under the most recalcitrant Jewish fundamentalism, takes on special importance.

At first, this character had been dedicated to persecuting Christians (which, let’s not forget, were all Jews) in the name of the authorities of official Judaism. At a given moment in his life, he falls off the horse—literally, it is said—and tells himself that a doctrine that has had such a hippiesque effect among the Jews themselves, would cause a terrible devastation in Rome: hated to death by both he as almost all the Jews of his time.

After his great revelation, Saint Paul decides that Christianity is a valid doctrine to be preached to Gentiles, that is, to non-Jews. With that intelligent diplomatic skill for business and subversive movements, St. Paul establishes numerous Christian communities in Asia Minor and the Aegean, from which the ‘good news’ will be hyper-actively preached.

Subsequently, numerous preaching centres are founded in North Africa, Syria and Palestine, inevitably going to Greece and Rome itself. Christianity ran like wildfire through the most humble layers of the population of the Empire, which were the most ethnically orientalised layers.

It then passes to the Roman Empire through the Jews, headed by St. Paul, St. Peter and other preachers. Its nature, based on the sinister Syrian-Phoenician mysteries that presupposed the sinfulness and impurity of the being who practiced them, is attractive to the immense mestizo masses: Rome’s slaves.

Note of the Editor: See my hatnote to Kriminalgeschichte 47. These are the type of mudbloods and sandniggers that composed the first Christians. The image is taken from funerary portraits of faithful resemblance to Greek-speaking people residing in Egypt. The portraits survived thanks to the dryness of the Egyptian climate. Although it is impossible to say who these men or women were, all were early Christians according to the book where I scanned the image (page 109 of an English-Spanish translation of After Jesus, 1992, The Reader’s Digest Association, Inc.).

______ ______

The first Christian meetings in Rome are carried out secretly, in the underground Jewish catacombs; and in the Jewish synagogues Christian discourses and sermons are delivered: very different from those that will take place in later Christian Europe.

St. Paul’s speeches are political cries: intelligent, virulent and fanatical harangues that urge the faithful to accept Jesus Christ to achieve redemption. The book of John of Patmos[1] is a mixed incendiary formula like delirious visions of the Apocalypse, the fall of Rome or Babylon, the New Jerusalem, the slaughter of the infidels, the arrival of the Kingdom of Heaven, the eternal salvation through Jesus Christ, the horrendous condemnation of pagan sinners and all those strange oriental ideas.

Another key point that must be recognised as very skilful by the first preachers was to take advantage of the affinity for the poor, the dispossessed, the abandoned, the vagabonds and those who cannot help themselves; and the establishment of institutions of charity, relief and assistance. All this is clearly a forerunner of the social fighters that we see today, and that had never been seen before in the pagan world. It is easy to see that these measures had the effect of attracting to themselves all the scum from the streets of Rome, in addition to preserving and increasing it.

Since its members refuse to serve in the legions and pay homage to the emperor, Christianity is immediately persecuted by the Empire in an intermittent and sporadic manner. Although the Roman persecutions have been greatly exaggerated by the victimisers, the moderate oppression suffered by the Christians was essentially for political and not religious reasons.

The Roman Empire always tolerated different religions, but its authorities saw in Christianity a subversive sect, a cover of that Judaism which had caused so many headaches in the East. Moreover, the Roman politicians of the time did not even distinguish between Jews and Christians, and not without reason saw in Christianity a tool for the revenge of the Jew against Rome, since they considered Christianity as a religious movement of many from the heart of the Jewish quarter (Sadducees, Pharisees, Zealots).
 
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[1] The words in this paragraph have been modified by the Editor.

Apocalypse for whites • XXIII

by Evropa Soberana

 
Consequences of the Palestinian revolt

The revolt had paramount consequences both for Rome and for Jewry. To begin with, the Roman losses were such that, in addition to Hadrian’s refusing to say in the military offices to the Senate that everything was going well, he was the only Roman leader in history who, after a great victory, refused to return to Rome celebrating a triumph. Titus Vespasianus had only rejected a crown of laurels in his day; Hadrian took it to the next step.

However, if the Roman losses were considerable, the Jewish losses were huge. According to Cassius Dio, 580,000 Jews were killed, 50 cities and 985 Jewish villages were completely destroyed—and they were not rebuilt—and hundreds of thousands of Jews sold as slaves throughout the Empire.

It is not surprising that the Talmud called this process ‘the war of extermination’, and that it even made outrageous statements to mythologize the conflict, such as ‘Sixteen million Jews were wrapped in parchments and burned alive by the Romans’ (Gittin, 58-A). The Jews, in any case, were definitively deprived of the will to rise against Rome by force of arms. On the other hand the Jewish threat, which had caused so many headaches to Rome, was going to increase throughout the Mediterranean due to the greater extension of the Diaspora and the ideal breeding ground that this meant for the expansion of another anti-Roman rebellion: Christianity.

The conditions of the defeat imposed on the Jews were even harsher than the triumph of Titus in the year 70. As measures against the Jewish religion, Hadrian prohibited the Jewish courts, the meetings in synagogues, the Jewish calendar, the study of the religious writings and Judaism itself as a religion! He executed numerous rabbis and burned masses of sacred scrolls at a ceremony on the Temple Mount. He tried to eradicate the very Jewish identity and Judaism itself, sending them into exile, enslaving them and dispersing them away from Judea. This persecution against all forms of Jewish religiosity, including Christianity, would continue until the death of the emperor in 138.

Furthermore, in another attempt to obliterate Jewish identity and dismantle its centre of power, the eastern provinces were restructured, forming three Syrian provinces: Syria Palestina (named in honour of the Philistines: a people of European origin and enemies of Jewry who had inhabited the area); Phoenicia under Roman rule and Coele-Syria.

In the new territorial order decreed by Hadrian, Judea became Syria Palestina, and Jerusalem was turned into Aelia Capitolina: a Greek and Roman city in which the Jews were proscribed. The three Syrias form the Levant: an extremely active and conflictive strip in history, to this day. From there came the Neolithic, the Phoenicians, Judaism and Christianity, and practically all the civilizations of antiquity, creating an ethnic chaos that always ended up in conflicts. Centuries later, these areas would see the establishment of European Crusader States.

As for the city of Jerusalem, Hadrian carried out with it the plans that had unleashed the revolt: the Jewish capital was demolished and destroyed, and the Romans ploughed over the ruins to symbolize its ‘purification’ and its return to the earth. Hadrian finally built the projected Aelia Capitolina over the ruins, introducing a new urban planning, so that even today the old city of Jerusalem coincides with the one built by the Romans.

In the centre of the city a forum was established, which contained a temple dedicated to Venus. In the place of the temple Hadrian had two statues erected, one of Jupiter and another of himself, although he respected the Wailing Wall.

Also, next to Golgotha, where Jesus was crucified, Hadrian placed a statue of Aphrodite. This was intended to symbolize the triumph of Rome over Orthodox Judaism and over Christianity, considered a Jewish sect like so many: another sect that in Rome was persecuted without distinguishing it from official Judaism. For the Greeks and Romans, the statues of their gods were representatives of the divine, solar, luminous and Olympic spirit on earth, while for the Jews, including the Christians, nothing stirred their stomach more than a naked, strong statue, beautiful, of Nordic features and invincible aspect.

To top off the de-Judaization of the city, Hadrian prohibited any Jew from settling in Aelia Capitolina, on pain of death. (This law would only be revoked two centuries later by Constantine, the first Christian emperor.)

Kriminalgeschichte, 31

Below, abridged translation from the first
volume of Karlheinz Deschner’s Kriminalgeschichte
des Christentums
(Criminal History of Christianity)

 
Christian family life and rigours of criminal practices

The first Christian emperor, in addition to revealing himself as a great military leader, was consistent in the application of capital punishment, also emulated in this by Catholic theologians of all times, not excepting ours. In the year 310, the son of St. Helena [Constantine], is still assured by Christian historians of the second half of the 20th century that ‘few of his successors reached his political and human greatness’ (Baus) and that ‘in his private life he did no secret of his Christian convictions, leading an exemplary Christian family life’ (Franzen).

He had his father-in-law, Emperor Maximian, hanged in Massilia (Marseille) after which all the statues and images that represented him were destroyed.

He ordered to strangle his brothers-in-law Licinius and Basian, husbands of his sisters Constantia and Anastasia; in 336, he enslaved Prince Licianus, son of Licinius, who was then flogged and murdered at Carthage in 326.

He made Crispus, his son (from his spouse Minervina shortly before marrying Fausta) be poisoned along with ‘numerous friends of his’ (Eutropius); incidentally, a few months after the Council of Nicaea in which the symbol of faith was promulgated.

And finally, this paragon of human greatness accused of adultery with Crispus his own wife Fausta, mother of three children and two daughters, who was shortly before recognised on coins as spes reipublicae(hope of the State); although nothing was demonstrated. She was drowned in a bath and all her properties of the old Lateran district adjudged definitively to the Pope.

‘Exemplary Christian life’, indeed (Franzen above)!

The Byzantine historian Zosimus, a diehard pagan whose well-documented history of the emperors is, together with Rerum gestarum libri XXXI of Ammianus, our main source of information on the events of the 4th century, claims that after the liquidation of his son and his wife the unpopularity of Constantine in Rome had become so great, that he preferred to change residence.

The decline of the Law became more acute during these 4th and 5th centuries of our era. The classical mentality of the pagan era was displaced by the vulgar right of the late Roman era and the legislation fell ‘to a level of unscientific primitivism’ (Kaser), which justifies the assertion of Jerome, doctor of the Church, ‘aliae sunt leges Caesaru Christi…

During the republican period, the death penalty, although not formally abolished, was severely limited in its application. Under the Caesars, the tolerance was even greater. The emperor sanctioned, with the death penalty instead of the traditional exile, the publication of anonymous libels, and ordered that the tongue be ripped off from the slanderers, ‘the greatest plague of human life’ before executing them.

Constantine criminalised the kidnapping, until then a private crime. So that he not only condemned to death the abductor, and in a horrible way, but also the bride if she had consented; and also those who had acted as mediators, casting molten lead in the mouths of the slave owners and burning the slaves alive.

A modern depiction of Constantine

Shelley wrote: ‘The punishments promulgated by that monster, the first Christian emperor, against the pleasures of forbidden love were so unutterably grave that no modern legislator would even consider them against the worst crimes’. Constantine also authorised the interrogation through torture during the trials, ‘the methods envisaged were of extraordinary cruelty’ (Grant).

And if Diocletian forbade parents to sell their children as slaves, Constantine allowed it in cases of grave necessity and provided that it was made under a repurchase agreement. If a slave took liberty on his own and took refuge among the barbarians, once captured, they cut off his foot and sent him to forced labour in the mines, which almost always amounted to a death penalty.

On Carl Sagan’s “Cosmos”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

It’s Christian ethics, stupid!

Once more, Jack Frost hits the nail in his endeavors to educate pro-whites who ignore that Christian morality has been more a primary causative factor of white decline than Jewish subversion. At The Occidental Observer Frost has responded to a commenter:

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“Well, I think that if nothing else, the Jewish infrastructure ensures that there are lots of jobs and financial incentives to going along with their program. Non-Whites will not be immune to that.”

Non-whites don’t need incentives to hate whites. This is the same error that Christian conspiracy theorist Alex Jones makes. Jones’ constant refrain is that, but for the instigation of the globalists (who promote racial antagonism in a sinister “divide and conquer” strategy, of course), the races would naturally exist in a state of harmony and universal brotherhood. Because his almost all white audience has been steeped in Christian BS their whole lives, they already “know” this to be true and so they buy it.

Beyond this though, it seems to me the whole “incentive model” is taken from animal studies and is really an explanation that explains nothing when it comes to human behavior, which is made much more complex by an ability to foresee consequences that is vastly more advanced than in other animals.

Example 1: One incentivizes a rat to run a maze by rewarding him with a food pellet. Over time, you train the rat to do this, so in a sense, it’s fair to say your incentive is the cause of his maze-running behavior.

Example 2: You are walking down the street, see an attractive woman, and you incentivize her to have sex with you by offering her $50. At this point, she has a choice. She can either take you up on it or slap your face and walk away. Clearly, if she takes the money in exchange for her services, she’s a whore. But she might have done it for free, in which case she’d be only a slut. On the other hand, maybe she’d have done it anyway, but decided to take the $50 just because you offered it and it might come in handy later. In any case, whether she takes the money or not, nothing can really be said from this about questions of causality or morality. Your offer of $50 didn’t cause her to become a whore, if that’s what she is. Conversely, if she slapped your face and walked away, your offer of $50 didn’t in any way cause her virtue. In fact, it’s quite conceivable she might actually be a whore, but thought your offer was too low.

In the same way, Jewish incentives can’t meaningfully be said to cause any white (or even non-white) actions. Unlike in animal studies, with humans there is in fact almost never any way to distinguish between voluntary cooperation and caused (i.e., incentivized) behavior.

“We cannot determine these questions without further information, but what we can determine is that such incentives sway at least some people who would not otherwise have acted in the same manner.”

That seems reasonable, but still, you are assuming what you are setting out to prove. I can reduce it to this: Because human motivations are complex, much more so than with animals, there’s no way to ever be completely sure if something is done for an incentive or for other reasons. With the rat experiment, you can show causality because if you stop giving the reward, eventually the maze-running behavior will be extinguished. With humans, it’s much more complicated. They might, and in fact, in the case of sex, doubtlessly would, find other reasons to continue the behavior even if the incentive were not offered. To tie it in a little better to Kevin MacDonald’s remark, if a white man takes a job working for the Equal Employment Opportunity Commission, is he doing it for the money and prestige (i.e., incentive), or because he actually believes in racial and sexual equality? Or both? Or neither? From the outside, and in fact, even from the inside (one’s insight into even one’s own motivation may not be perfect) I don’t see that there’s any way to say for sure.

“In this case we know how politicians (and others) behaved in the past. We know that since the rise of Jewish power, they have come to act in a dramatically different manner. We know about the control of information and we know about the system of incentives / disincentives. It would take some serious mental gymnastics to deny the causal relationships here.”

The main problem with this narrative isn’t merely that it’s an example of post hoc ergo propter hoc reasoning, but that it contradicts history. The biggest boost toward legal and social equality with the white man the negro ever received was during and in the immediate aftermath of the American Civil War. Whites did this on their own, in the absence of modern mass media and the modern educational techniques, and before Jews even began arriving on these shores in any great numbers. This again points up the importance of worldview, since this first step in the direction of equal “civil rights” for everyone, regardless of race, was framed and justified in terms of Christian morality. A great many of the most prominent Abolitionists were Christian religious fanatics.

“We shouldn’t forget that it is not just the incentives / punishments that are in play here, there is also the power of Jews to control the flow of information upon which individuals rely to form their own world views. This is at least as important as the incentives / punishments in my opinion.”

Worldview is in fact much more important and more powerful than a system of incentives because it is logically prior to any such system. Worldview establishes a system of value that determines what can be used as an incentive and what can’t. For example, it determines whether money or race is considered more important. Someone who truly puts race first can’t be “incentivized” with money.

It’s not clear that Jews control white worldviews though, unless you want to allow that they’ve been in control of whites for two thousand years or more. A difficult position to maintain! In any case, to eliminate Jewish influence you’d have to go all the way back to pre-Christian times.

“In fact, the subject of abolition of slavery is not even relevant to subject here.”

I think the setting of negroes on equal footing with whites by means of a war that cost hundreds of thousands of white lives is extremely relevant. What it shows is that whites are quite willing to impose racial genocide upon themselves without any help from Jews.

“It has been well established that if you can control the information that people are exposed to, you can to a large extent mold their opinions and world view.”

Your argument here is tautological. If you can control people, then you can control them. Yes, that’s true, but so what? Information about Jews is widely available. That’s not the problem. The problem, from the white point of view, is that people overwhelmingly reject both racism and anti-Semitism. They just don’t agree with you. It doesn’t necessarily indicate they’re being “controlled”. If you have ever managed to persuade anyone to see the Jewish question your way does that mean that you’re now controlling them? The question you’re not coming to terms with is, how do you distinguish between someone who simply doesn’t agree with you from someone who is being “controlled”? If the problem is only lack of information, then it should vanish as soon as you supply the missing information. But it doesn’t.

“Clearly using their control of the money and media has been used to transform the culture and the society. It has been used to mold public opinion by altering the worldview of millions of Whites (and non-Whites).”

After the Christian takeover of white civilization, the philo-Semitic, anti-racist worldview of Christianity has never been altered by Jews. There’s been no need. The program it set forth has just been carried out and refined over generations by willing participants.

“It seems a reasonable and logical assumption that if one can control these environmental factors, that one can affect the worldview of an individual or even an entire society. ”

If you can control people, then you can control them? Again, a tautology. But I’m not persuaded that anyone really controls the worldview of a whole society or can dictate a change in it. There’s such a thing as reality, after all, and instinctive drives, such as the will to live, and to procreate. Surely that must count for something. Everyone has immediate and unrestricted access to the world itself through their own senses. They can see what is going on.

“I have held positions in the past based upon my exposure to mass media that I have since repudiated when I discovered that the ‘facts’ upon which I had based those opinions were not true.”

Again, the issue you are avoiding is how to tell the difference between someone honestly disagreeing with you and their being “controlled” to disagree. Also, I have to ask, what accounts for your peculiar immunity from this seemingly omnipotent Jewish “control”? Why is such immunity not more widespread? Why doesn’t merely informing the vast majority of people of the “facts” as you see them change their minds on the Jewish question?

“This is precisely what is happening to us. We are being domesticated and if we are to do anything more than allow ourselves to be herded to our fate, we need to understand what is happening, what the processes at work are and who is driving this.”

I agree that people are being modified genetically by civilizational processes; “tamed” if you want to put it that way. But most whites see civilization as a good thing and are willing participants. If they’re wronged or damaged, rather than killing someone in a duel, they sue. If a relative is murdered, rather than starting a clan-based vendetta, they let police and the courts handle it. Just as with the use of birth control to lower the white fertility rate below replacement level, this is not something Jews are doing to white people. They are doing it to themselves.

“If control of the flow of information and a structure of incentives designed to encourage anti-White behavior are not effective, then why all the hand wringing about Jewish control of media and the monetary system?”

I hate to break it to you, but not many white people are actually worried about this, Bob. They approve of the status quo, and in fact it would be impossible to run such a vast and complicated panopticon without the approval and active participation of white people.

“In fact, why are we all wasting our time trying to provide an alternative worldview to our fellow Whites at all if our information is not going to have any effect on their worldview?”

I think you’re confusing worldview with mere political opinions. They’re not the same thing at all. That’s why trying to build a political mass movement through “education” is a waste of time, in my opinion.

All attempts at educating white people out of their Christian worldview of universal brotherhood and racial / sexual equality have failed, and I believe this is because worldviews don’t so much depend on facts as determine what is regarded as a fact. They provide the framework for interpreting reality; for saying both how the world is and how it ought to be. They aren’t political opinions, but lay the groundwork for those opinions by defining what is permissible and what isn’t.

A shared worldview among the citizenry is essential for the smooth functioning of society. That’s why the state puts such emphasis on assimilating elements within it that don’t necessarily accept the standard list of Christian values: non-violence, anti-racism, respect for authority, belief in the value of work, and of the sacredness of human life as opposed to that of animals; belief in a uniquely human free will, a just God and fair dealing, equality, sin, forgiveness, redemption, the importance of being “moral”, etc.

toms cabin

Even a fellow like you, who thinks he is above being “controlled”, has actually accepted it, as your denunciation of slavery showed. In the Civil War you’d have been an abolitionist, fighting against your own race! Yet imagine what chaos would reign if people rejected all of these values, or simply forgot about them! Only at that point could you say they have changed their worldview. Of course, such a change would probably make civilization as we know it today impossible.

Christianity is a very good religion if you want to build a race-neutral technological civilization, but, as history has shown, it is quite inadequate to the task of preserving race.

“It shows nothing of the kind, unless of course you buy into the propaganda that the war was waged to end slavery. This is something that we know to be untrue. We need only look at the contemporary writings of Lincoln and others who were directly involved in the decision to wage that war.”

It’s something that you think you know is untrue, for reasons that are entirely unclear to me. What about the songs the soldiers would sing before marching into battle? Read the lyrics to The Battle Hymn of the Republic some time, replete with Christian religious imagery, and the telling phrase “let us die to make men free.” Or how about that other popular ditty, John Brown’s Body:

Old John Brown’s body lies moldering in the grave,
While weep the sons of bondage
whom he ventured all to save;
But tho he lost his life while struggling for the slave,
His soul is marching on.

John Brown was John the Baptist of the Christ we are to see,
Christ who of the bondmen shall the Liberator be,
And soon thruout the Sunny South the slaves shall all be free,
For his soul is marching on.

Or read Harriet Beecher Stowe’s 1852 book Uncle Tom’s Cabin, which sold more copies in its day than any book except the Bible. These are facts that are very hard to explain unless abolitionism had a great deal to do with the war.

“The truth is that mistrust of Jews and belief in racial separation were the norm just a few generations ago. The average White American in the 1950’s would find nothing controversial about most of the views expressed here on The Occidental Observer. Why have they come to reject ‘anti-Semitism’ and ‘racism’?”

Please think about what you are saying. The average white American man of the 1950s had just returned from crushing racist, anti-Semitic Nazi Germany, and he was mighty damn proud of himself for doing so, Bob. If anti-Semitism and racism had not already been so unpopular, there would probably not have been a war at all. Stateside, the races were still segregated compared to today, but much less so compared to slave times. There has been a slow but steady progression in integration and race mixing over time, just as always happens in any society in which two races live together. It has happened throughout history all over the world, even in places with no Jews. It’s part of the civilizational process.

“If the world was populated by philosophers and people with the time and inclination to research these things and sort them out for themselves, then your point would be valid, but it is not. Most people are busy trying to live their lives. They don’t expend extraordinary amounts of time and energy fact checking and researching ideological questions. They form their worldview based upon the culture within which they are immersed, the indoctrination they have been exposed to and the information that is spoon fed to them by the mass media.”

In that case, a well-informed fellow like you should be able to cure their ignorance very quickly, Bob. But the puzzling thing is, you can’t. All such efforts have failed, even by people far more eloquent than either of us, and even by those with far more prestige and power.

“Insofar as the domestication of Whites goes, if you think that the future we are facing is just the evolution of civilization, then you have completely misunderstood what I am saying.”

I think I’ve understood you perfectly. I just disagree with you.

“I do appreciate your contribution and your efforts certainly do cause me to think about things from different points of view. Thanks.”

Likewise, Bob. I appreciate your efforts too. Even when we disagree, they challenge me and help me tighten up my thinking.

On cognitive dissonance

by Jack Frost

Given the general Christian insistence on regarding all souls as “equal in the eyes of God,” cognitive dissonance without doubt has had a lot to do with the evolution of anti-racism throughout what used to be called Christendom.

Ben-Franklin-DuplessisFor example, the discomfort (i.e., cognitive dissonance) of the Founding Fathers with regard to race-based slavery conflicting with their worldview is palpable when you read their writings. Some, like the deeply religious Benjamin Franklin, became abolitionists, and freed their own slaves (n.b., but only after using them for most of their lives). The descendants of those same slaves no doubt are still preying on whites even today. How many murders, rapes, and robberies of white people have been the result of Franklin’s act of Christian generosity? How many shattered, ruined lives?

We’ll never know. Given the prevailing worldview, the question is uninteresting, just as the ongoing genocide of whites in South Africa is uninteresting. Eventually, of course, other abolitionists even fomented America’s Civil War over the issue, and their descendants, such as the founders of the NAACP, worked sedulously to make the negro the white man’s equal in law. Nearly all of these abolitionists were Christian fanatics who framed their objections to slavery in moral terms. Confronting such people with evidence they are wrong will usually only increase their fanaticism.

This being the case, could it be that efforts at “education” are not only fruitless, but counter-productive? This would explain much about the racial right’s long history of failure.

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:

Power and purpose – The glory of Rome

The fact that the Roman Empire dissolved into a multi-racial polyglot does not distract from the very many fine cultural and engineering achievements of the original Romans. It is however very noticeable that the greatest Roman achievements date from before the time of the racial dissolution of the empire—once again mirroring earlier civilizations.

[Kemp then writes about Roman social life, Roman religion, Roman literature, art, architecture and finally slavery:]

Slavery was an institutionalized part of Roman society. The sheer size of the Empire meant however that many slaves were foreign—Greek slaves were held to be the best type of slave to have (they were of course the Whitest slave, after Gauls or Germans, who were less common as slaves). Arabs, Blacks and others of mixed race from the Middle and Near East also made up a huge number of the slave population.

Roman_collared_slaves_Ashmolean_MuseumRoman soldier leading captives in chains


The importation of these racially alien slaves impacted upon the demographics of Rome over a period of time. The numbers of slaves must have been tremendous: there were enough of them to form their own 70,000 strong army, as happened in 73 BC, when the slave leader Spartacus led the famous slave uprising. It took an entire Roman army to suppress that uprising—but still the practice of slavery continued, and was to ultimately cost the Romans their very existence itself.

Published in: on July 7, 2013 at 7:47 pm  Comments (1)  
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“March of the Titans” – prologue

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“There is NOTHING wrong with us”

Monocausalism is the simplistic notion that all of our issues are to be laid on the feet of Jews, that “there is NOTHING wrong with us” as the commenter Helvena put it this year at Age of Treason.

The problem with those who advocate the single-cause hypothesis of our current predicament is that they have not done their homework. Who in the movement can be more knowledgeable about the Jewish Question than Professor Kevin MacDonald? At The Occidental Quarterly when this printed, scholarly journal was under the watch of Greg Johnson (Vol. 8, no. 2, Summer 2008), MacDonald wrote (no ellipsis added between unquoted paragraphs):


Philip Gura’s American Transcendentalism provides a valuable insight into a nineteenth-century leftist intellectual elite in the United States. This is of considerable interest because Transcendentalism was a movement entirely untouched by the predominantly Jewish milieu of the twentieth-century left in America. Rather, it was homegrown, and its story tells us much about the sensibility of an important group of white intellectuals and perhaps gives us hints about why in the twentieth century WASPs so easily capitulated to the Jewish onslaught on the intellectual establishment.

Both New England and East Anglia (the center of Puritanism in England) had the lowest relative rates of private crime (murder, theft, mayhem), but the highest rates of public violence—“the burning of rebellious servants, the maiming of political dissenters, the hanging of Quakers, the execution of witches.” This record is entirely in keeping with Calvinist tendencies in Geneva.

The legal system was designed to enforce intellectual, political, and religious conformity as well as to control crime. Louis Taylor Merrill describes the “civil and religious strait-jacket that the Massachusetts theocrats applied to dissenters.” The authorities, backed by the clergy, controlled blasphemous statements and confiscated or burned books deemed to be offensive. Spying on one’s neighbors and relatives was encouraged. There were many convictions for criticizing magistrates, the governor, or the clergy. Unexcused absence from church was fined, with people searching the town for absentees. Those who fell asleep in church were also fined. Sabbath violations were punished as well. A man was even penalized for publicly kissing his wife as he greeted her on his doorstep upon his return from a three-year sea voyage.

Whereas in the Puritan settlements of Massachusetts the moral fervor was directed at keeping fellow Puritans in line, in the nineteenth century it was directed at the entire country. The moral fervor that had inspired Puritan preachers and magistrates to rigidly enforce laws on fornication, adultery, sleeping in church, or criticizing preachers was universalized and aimed at correcting the perceived ills of capitalism and slavery.

Puritans waged holy war on behalf of moral righteousness even against their own cousins—perhaps a form of altruistic punishment as defined by Ernst Fehr and Simon Gächter. Altruistic punishment refers to punishing people even at a cost to oneself. Altruistic punishment is found more often among cooperative hunter-gatherer groups than among groups, such as Jews, based on extended kinship.

Whatever the political and economic complexities that led to the Civil War, it was the Yankee moral condemnation of slavery that inspired and justified the massive carnage of closely related Anglo-Americans on behalf of slaves from Africa. Militarily, the war with the Confederacy was the greatest sacrifice in lives and property ever made by Americans. Puritan moral fervor and punitiveness are also evident in the call of the Congregationalist minister at Henry Ward Beecher’s Old Plymouth Church in New York during the Second World War for “exterminating the German people… the sterilization of 10,000,000 German soldiers and the segregation of the woman.”

It is interesting that the moral fervor the Puritans directed at ingroup and outgroup members strongly resembles that of the Old Testament prophets who railed against Jews who departed from God’s law, and against the uncleanness or even the inhumanity of non-Jews. Indeed, it has often been noted that the Puritans saw themselves as the true chosen people of the Bible. In the words of Samuel Wakeman, a prominent seventeenth-century Puritan preacher: “Jerusalem was, New England is; they were, you are God’s own, God’s covenant people; put but New England’s name instead of Jerusalem. They had left Europe which was their ‘Egypt,’ their place of enslavement, and had gone out into the wilderness on a messianic journey, to found the New Jerusalem.”

Whereas Puritanism as a group evolutionary strategy crumbled when the Puritans lost control of Massachusetts, Diaspora Jews were able to maintain their group integrity even without control over a specific territory for well over 2,000 years. This attests to the greater ethnocentrism of Jews. But, although relatively less ethnocentric, the Puritans were certainly not lacking in moralistic aggression toward members of their ingroup, even when the boundaries of the ingroup were expanded to include all of America, or indeed all of humanity. And while the Puritans were easily swayed by moral critiques of white America, because of their stronger sense of ingroup identity, Jews have been remarkably resistant to moralistic critiques of Judaism.

With the rise of the Jewish intellectual and political movements described in The Culture of Critique, the descendants of the Puritans readily joined the chorus of moral condemnation of America.

The lesson here is that in large part the problem confronting whites stems from the psychology of moralistic self-punishment exemplified at the extreme by the Puritans and their intellectual descendants, but also apparent in a great many other whites. As I have noted elsewhere:

Once Europeans were convinced that their own people were morally bankrupt, any and all means of punishment should be used against their own people. Rather than see other Europeans as part of an encompassing ethnic and tribal community, fellow Europeans were seen as morally blameworthy and the appropriate target of altruistic punishment. For Westerners, morality is individualistic—violations of communal norms… are punished by altruistic aggression.

The Puritan legacy in American culture is indeed pernicious, especially since the bar of morally correct behavior has been continually raised to the point that any white group identification has been pathologized. As someone with considerable experience in the academic world, I can attest to feeling like a wayward heretic back in seventeenth-century Massachusetts when confronted, as I often am, by academic thought police. It’s the moral fervor of these people that stands out. The academic world has become a Puritan congregation of stifling thought control, enforced by moralistic condemnations that a seventeenth-century Puritan minister could scarcely surpass. In my experience, this thought control is far worse in the East coast colleges and universities founded by the Puritans than elsewhere in academia—a fitting reminder of the continuing influence of Puritanism in American life.

The main difference between the Puritan New Jerusalem and the present multicultural one is that the latter will lead to the demise of the very white people who are the mainstays of the current multicultural Zeitgeist. Unlike the Puritan New Jerusalem, the multicultural New Jerusalem will not be controlled by people like themselves, who in the long run will be a tiny, relatively powerless minority.

The ultimate irony is that without altruistic whites willing to be morally outraged by violations of multicultural ideals, the multicultural New Jerusalem is likely to revert to a Darwinian struggle for survival among the remnants. But the high-minded descendants of the Puritans won’t be around to witness it.


Postscript

At Occidental Dissent, today Hunter Wallace also liked MacDonald’s article:

Kevin MacDonald has an excellent essay on Counter-Currents about the Yankee Question. This is too good to pass up.

Note: MacDonald has never been a Single Jewish Causer. He could easily write an entire book on the radical utopian movements of the nineteenth century (abolitionism, civil rights, pacifism, “strongminded womanism,” Unitarianism, Free Loveism, Shakerism, Fourierism, Transcendentalism, etc.) that plunged America into racial and cultural decline and laid the foundation for their destructive successors in the twentieth century.

(Read MacDonald’s entire article here.)