Liberalism, 2

Wikipedia

 

Etymology and definition

Words such as liberal, liberty, libertarian, and libertine all trace their history to the Latin liber, which means “free”.

One of the first recorded instances of the word liberal occurs in 1375, when it was used to describe the liberal arts in the context of an education desirable for a free-born man. The word’s early connection with the classical education of a medieval university soon gave way to a proliferation of different denotations and connotations. Liberal could refer to “free in bestowing” as early as 1387, “made without stint” in 1433, “freely permitted” in 1530, and “free from restraint”—often as a pejorative remark—in the 16th and the 17th centuries.

Agreement_of_the_People (1647-1649)

In 16th century England, liberal could have positive or negative attributes in referring to someone’s generosity or indiscretion. In Much Ado About Nothing, Shakespeare wrote of “a liberal villaine” who “hath… confest his vile encounters”. With the rise of the Enlightenment, the word acquired decisively more positive undertones, being defined as “free from narrow prejudice” in 1781 and “free from bigotry” in 1823.

In 1815, the first use of the word liberalism appeared in English. In Spain, the liberales, the first group to use the liberal label in a political context, fought for the implementation of the 1812 Constitution for decades. From 1820 to 1823, during the Trienio Liberal, King Ferdinand VII was compelled by the liberales to swear to uphold the Constitution. By the middle of the 19th century, liberal was used as a politicized term for parties and movements all over the world.

Over time, the meaning of the word “liberalism” began to diverge in different parts of the world. According to the Encyclopedia Britannica, “In the United States, liberalism is associated with the welfare-state policies of the New Deal program of the Democratic administration of Pres. Franklin D. Roosevelt, whereas in Europe it is more commonly associated with a commitment to limited government and laissez-faire economic policies.” Consequently, in the U.S., the ideas of individualism and laissez-faire economics previously associated with classical liberalism became the basis for the emerging school of libertarian thought.

Solitude

Sticky post

Below, my comments of the ten threads about Nietzsche’s
prologue to Thus Spoke Zarathustra in a single entry:


1

Visitors will be surprised to learn that a Spanish edition has more detailed endnotes than the academic English translation of Nietzsche’s magnum opus.

This is because Spaniards are fed up of Catholicism. North Americans have a few centuries experimenting with Christianity. Spain has more than a millennium and a half, and our parents’ religion is on its last dying breaths there.

Andrés Sánchez-Pascual’s scholarly translation of Nietzsche’s books since the early 1970s became so popular that over the decades he has received hundreds of letters from his Spanish-speaking readers. The book’s edition of Así Habló Zaratustra that I purchased this month for example (I lost the old copies that I used to read sporadically in the 1970s and 80s) is its twentieth edition.

So fed up of Catholicism are Spain’s thinking classes that, again, the copies I bought of Karlheinz Deschner’s Kriminalgeschichte des Christentums which introduction appears in my compilation The Fair Race’s Darkest Hour, were translated to Spanish for an audience unexpectedly avid of this sort of extraordinarily scholarly material (Deschner’s maximum opus has yet to be translated to English).

Another example. Manu Rodríguez, who has had a place of high honor in this site and in The Fair Race, is also an avid reader of Sánchez-Pascual’s translations of Nietzsche. Thanks to his revaluation of Christian values, Rodríguez overcame his original prejudice against National Socialism in his later posts of La Respuesta de Europa. With the exception of non-Christian geniuses like Revilo Oliver and William Pierce, I have not seen such a metamorphosis of the mind in most of the English-speaking racialists.
 

2

“Could it be possible! This old saint in his woods has not yet heard the news that God is dead!

This is one of the most quoted passages of Nietzsche’s literature. I abandoned theism long ago. Presently I don’t believe in the existence of a personal god, let alone in the existence of the Jewish god (which would be absolutely dead in the heart of any fanatic of the 14 words if the white nationalist “movement” was not all bluff). That doesn’t mean that I’m an atheist, as Hegel and other philosophers of Classic German Idealism developed a new understanding of God: panentheistic views that I am not prepared to dismiss.

The theological issues of Zarathustra’s encounter with the old hermit aside, I’d rather say something about the soliloquy in the previous post of this fictional character, something related to the very meaning of this blogsite.

The darkest hour is just before the dawn. In the endnotes about the opening soliloquy in Nietzsche’s book, Andrés Sánchez-Pascual interpreted the term Untergehen as follows: “By sinking into his decline, like the sun, Zarathustra moves to the other side. ‘Passing to the other side’ means surpassing oneself and becoming the Overman.”

This is what nationalists have failed to do, and was the message of the last pages of my compilation The Fair Race’s Darkest Hour: white nationalism as a handy rock at the middle of a river, not as the promised land itself which is beyond the rapid waters.

That was my metaphor.

As to Nietzsche’s metaphor, we could say that today’s whites, including Christian and libertarian white nationalists, have yet to “sink themselves into their sunsets.” Some force may be with them but they’re not overmen yet; they have not surpassed themselves as Hitler’s SS men did (always keep in mind my “Where are the Syssitias?”).

The purpose of this blogsite is to prepare a few metamorphosing men, those in the process of “passing to the other side” (Übergang) from the soul’s darkest night into the coming dawn of the fair race.
 

3

I don’t claim to have reread the Zarathustra since my adolescent infatuation with Nietzsche. But these are surely the words that made a very powerful impression in my mind since my first reading:

“I teach you the Overman. Human being is something that must be overcome. What have you done to overcome him?

What is the ape to a human? A laughing stock or a painful embarrassment. And that is precisely what the human shall be to the Overman: a laughing stock or a painful embarrassment.

You have made your way from worm to human, and much in you is still worm. Once you were apes, and even now a human is still more ape than any ape.

Behold, I teach you the Overman!

The Overman is the meaning of the earth. Let your will say: the Overman shall be the meaning of the earth!”

The passage “…and you want to be the ebb of this great flood and would even rather go back to animals than overcome humans?” nails perfectly contemporary whites.

This is exactly what they are doing to themselves—white nationalists included, so reluctant to fight (or preparing to fight by saving precious metals before the dollar crashes). As Jack Frost has asked the clueless, feminized males of The Occidental Observer more than once, “Where’s the resistance?” to the anti-white, exterminationist System. Where are the cells for would-be soldiers that treasure William Pierce’s three books as their New Tablets?

I see none of it. And many Jew-wise nationalists are themselves etnosuicidal because they simply ignore that Christianity inverted healthy values—negative values that they themselves subscribe! Cowardice similar to this in the 19th century explains why Nietzsche’s Zarathustra gives the biblical verse an antithetical sense from the original.
 

4

Now Zarathustra looked at the people and he was amazed. Then he spoke thus: “Mankind is a rope fastened between animal and Overman – a rope over an abyss. What is great about human beings is that they are a bridge and not a purpose: what is lovable about human beings is that they are a crossing over and a going under.”

Again, this brings in mind my metaphor of the bridge. This is what I wrote in the final essay of The Fair Race: “White nationalism is only a stone at the middle of the rapid-flowing waters of a dangerous river; an over-the-water large stone that can help us in our endeavor to jump to the other side. I myself used that stone during my crossing from Christianity and Liberalism to National Socialism. In fact, I could even write such a spiritual odyssey in a text that might be titled ‘From St Francis to Himmler’.” But no American white nationalist today is prepared to wear a T-shirt of Herr Himmler, not even in the privacy of their homes.

“I love the great despisers, because they are the great venerators and arrows of longing for the other shore. I love those who do not first seek behind the stars for a reason to go under and be a sacrifice, who instead sacrifice themselves for the earth, so that the earth may one day become the Overman’s. I love the one who lives in order to know, and who wants to know so that one day the Overman may live. And so he wants his going under.” [sinking in his sunset according to Sánchez-Pascual]

This cannot contrast more with today’s white nationalists, so reluctant to sacrifice themselves as Rockwell did. They want it both ways: enjoy their homely comfort zones and try to “save” the race from the ongoing extermination.
 

5

In Ecce Homo Nietzsche wrote:

In this sense Zarathustra first calls the good “the last men”… He finds them the most harmful kind of man, because they secure their existence at the expense of truth just as they do at the expense of the future.

Do “the last men” sound like contemporary whites overwhelmed with guilt? But white nationalists are the Overman’s “last men” too. Think for example of the voices from those self-righteous, Christian and atheist nationalists who recently called a lone wolf “an evil sociopath” in Dixie, basically subscribing the meme “black lives matter.”

White- or Southern nationalism is phony, was phony and will be phony until societal collapse forces the survivors to grow a hairy pair. This is Pierce’s Diaries: “His forehead was then marked with an indelible dye, and he was turned out and could be readmitted permanently only by bringing back the head of a freshly killed Black or other non-White.”
 

6

Just for the record, about 150,000 copies of a specially durable wartime Zarathustra were distributed to the German troops during the First World War.
 

7

“A nice catch of fish Zarathustra has today! No human being did he catch, but a corpse instead!” looks like me trying to convey Nietzsche’s message to a dead race!
 

8

“I want to teach humans the meaning of their being, which is the Overman, the lightning from the dark cloud ‘human being’.”

For some unfathomable causes, this sentence from the previous section, Prologue §7, reminded me my identification with the art of the pre-Raphaelites and Maxfield Parrish (cf. my Facebook page). One of the inner realities that distances me from white nationalists is that they don’t seem to love this 14-words art (“That the beauty of…”) as much as I do.
 

9

“It dawned on me: I need companions, and living ones – not dead companions and corpses that I carry with me wherever I want.”

Just what happened to me during my experience in counter-jihad: after these guys didn’t want to hear about the Jewish problem it was like I had to get rid of their corpses—dead companions. But it also happened to me in white nationalism! After these guys didn’t want to hear about the Christian problem it was like I had to get rid of their corpses.

“It dawned on me: let Zarathustra speak not to the people, but instead to companions!”

Pierce did something similar after the catastrophe of Rockwell’s murder: instead of speaking to the masses he predicated to a smaller group of companions.

“Look at the good and the just! Whom do they hate most? The one who breaks their tablets of values, the breaker, the lawbreaker – but he is the creative one.”

Hitler was the creative one. Read his table talks.

“Companions the creative one seeks and not corpses, nor herds and believers. Fellow creators the creative one seeks, who will write new values on new tablets.”

Less than a handful visitors of this blog share the moral grammar on my New Tablets…

“Fellow creators seeks Zarathustra, fellow harvesters and fellow celebrators Zarathustra seeks: what need does he have of herds and shepherds and corpses!”

…but still no one wants to become a priest of the 14 words in a latter-day “Syssitia” (like the one Rockwell had).

“I do not want to even speak again with the people – for the last time have I spoken to a dead person.”

Occasionally I still comment at The Occidental Observer but even that has to end—with the exception of Jack Frost, the commentariat and even the authors are clueless that Christian axiology enabled the Jewish problem and the Negro problem and the Mestizo problem and even the more recent empowerment of Asia.

“I shall join the creators, the harvesters, the celebrators: I shall show them the rainbow and all the steps to the Overman.”

Hitler and Pierce showed this rainbow but who among us really follows their revaluated axiology? Most white nationalists follow the Old Tablets; atheist nationalists share also the Christian moral grammar and even the neonazis have not really broken the Tablets.

“I want to go to my goal, and I go my own way; over the hesitating and dawdling I shall leap. Thus let my going be their going under!”

This describes me…
 

10

And so Nietzsche’s literary prologue ends. Below, some snippets from the Cambridge introduction by Robert B. Pippin:

Zarathustra leaves his cave to revisit the human world because he wants both to prophesy and help hasten the advent of something like a new “attempt” on the part of mankind, a post “beyond” or “over the human” (Übermensch) aspiration. Such a goal would be free of the psychological dimensions that have led the human type into a state of some crisis (made worse by the fact that most do not think a crisis has occurred or that any new attempt is necessary).

The problem, then, that Zarathustra must address, the problem of “nihilism,” is a kind of collective failure of desire…

Nietzsche clearly thinks we cannot understand such a possibility, much less be both shamed and inspired by it, except by a literary and so “living” treatment of such an existential possibility. And Nietzsche clearly thinks he has such a chance, in the current historical context of crisis, collapse, boredom, and confusion, a chance of shaming and cajoling us away from commitments that will condemn us to a “last man” or “pale atheist” sort of existence, and of inspiring a new desire, a new “tension” of the spirit…

As noted, the problem Zarathustra confronts seems to be a failure of desire; nobody wants what he is offering, and they seem to want very little other than a rather bovine version of happiness. It is that sort of failure that proves particularly difficult to address, and that cannot be corrected by thinking up a “better argument” against such a failure.

The events that are narrated are also clearly tied to the question of what it means for Zarathustra to have a teaching, to try to impart it to an audience suffering in this unusual way, suffering from complacency or dead desire. Only at the very beginning, in the Prologue, does he try to “lecture publicly,” one might say, and this is a pretty unambiguous failure.

The reminder here of the Prologue appears to indicate that Zarathustra himself had portrayed his own teaching in a comically inadequate way, preaching to the multitudes as if people could simply begin to overcome themselves by some revolutionary act of will…

He had shifted from market place preaching to conversations with disciples in Part I, and at the end of that Part I he decides to forgo even that and to go back to his cave alone.

rosa_s_pak

On snatched Iberians

and Criollos

I get almost zero intelligent feedback in the ramification of this site, La Hora más Oscura. And even here, and as a result of my quest in the Spanish Metapedia, I gather that, apparently:

  • Throughout more than 1,300 years, no notable Spanish or Portuguese has ever criticized the interbreeding that started since the Aryan Visigoths broke their rule of not getting married with other peoples, a taboo broken during King Recceswinth’s reign in the VII century according to the histories by William Pierce and Arthur Kemp;
  • In 500 years no Latin American intellectual, not even one notable Criollo or a notable man who, phenotypically, may pass as an Iberian, has criticized miscegenation either.

If this proves to be the case, Iberian whites, whether peninsular or American, have been body-snatched ever since Christianity infected their minds, precisely in the 7th century.

RecesvintoRecceswinth, king of
Hispania in 649–672 A.D.

Again, if the bulleted points prove to be accurate—I’m still checking the facts—, most white nationalists have not delved really deep into the root etiology of the current mess.

Uncle Adolf’s table talk, 138

A Saint is promoted to the rank of General!

the-real-hitler

 

5th June 1942, at dinner

A report was submitted to the Fuehrer, according to which the Caudillo had decided, in a decree dated 22nd September 1941, to award the full honours of a Field-Marshal to Saint Funicisla, the patron saint of Segovia, in recognition of the miracle she performed five years ago, whereby three thousand nationalist soldiers under the command of de Volera, the Minister for War at the time, were enabled successfully to defend that city against an assault by fifteen thousand Reds. He was told also of another case in which a saint was appointed General because, when a bomb penetrated the church of which she was the patron saint, she prevented it from exploding.

The Fuehrer intervened as follows: I have the gravest possible doubts that any good can come of nonsense of this kind. I am following the development of Spain with the greatest scepticism, and I’ve already made up my mind that, though eventually I may visit every other European country, I shall never go to Spain.

Published in: on July 15, 2015 at 11:22 am  Leave a Comment  

Uncle Adolf’s table talk, 139

the-real-hitler

 

7th June 1942, midday

A new revolution in Spain would spell ruin—all traitors should be shot—settling with “Bible students.”

During discussion about the Blue Division—the Spanish Division serving on the Eastern front—the conversation turned once more to the internal situation in Spain. Reichsleiter Bormann remarked that the increasing swing in favour of a monarchy received more than a little encouragement from the clergy. The Fuehrer agreed, and continued: The activities of the Church in Spain are no different from those of the Catholic Church in our own country, or indeed from those of most Churches in any other country.

Any Church, provided it is in a position to exert influence on the civil régime, will, as a matter of principle, support or tolerate only such a régime as knows and recognises no form of popular organisation other than one under the œgis of the Church, and is therefore dependent, for purposes of general administration, solely on the Church, as the only organised leadership of the people.

Unless it is prepared to renounce that striving for power, which is inherent in every Church participating in politics, the Church in Spain cannot recognise the present régime, which has created in the Falange an organisation of its own for the direction of the Spanish people. There is therefore only one thing the Falange can do to establish definite relations with the Church, and that is to limit the intervention of the latter to religious—that is, supernatural—affairs. If one once allows the Church to exercise the slightest influence on the governing of the people and the upbringing of the younger generation, it will strive to become omnipotent, and one makes a great mistake if one thinks that one can make a collaborator of the Church by accepting a compromise.

The whole international outlook and political interest of the Catholic Church in Spain render inevitable conflict between the Church and the Franco régime, and a new revolution thus comes within the bounds of possibility. Spain may well have to pay with her blood, in the not too distant future, for her failure to carry through a truly national revolution, as was done in Germany and Italy.

[eleven paragraphs of the talk omitted]

But we should not fail to point out to these elements which refuse to fight on religious grounds that they obviously still want to eat the things others are fighting to get for them, that this was quite contrary to the spirit of a higher justice, and that we must therefore leave them to starve.

I regard it as an act of exceptional clemency that I did not, in fact, carry out this threat, but contented myself with shooting one hundred and thirty of these self-styled Bible Students (Bibelforscher). Incidentally, the execution of these hundred and thirty cleared the air, just like a thunderstorm does. When the news of the shootings was made public, many thousands of similarly minded people who proposed to avoid military service on the score of some religious scruple or other lost their courage and changed their minds.

If you wish to wage war successfully or to lead a people successfully through a difficult period of its history, you must have no doubts whatever on one point—namely, any individual who in such times tries, either actively or passively, to exclude himself from the activities of the community, must be destroyed.

Anyone who for false reasons of mercy deviates from this clear principle is aiding, willingly or unwillingly, the dissolution of the State. We can see the beginnings of this process to-day in a country like Sweden.

Uncle Adolf’s table talk, 140

the-real-hitler

 

7th June 1942, at dinner

A procession at Barcelona—harassing the Falange—distrust of Serrano Suner—superior resistance of Italians to Church heresies—German emperors and the Church—Requiem mass for the protector of Bohemia and Moravia.

The Fuehrer was informed that on the occasion of the Corpus Christi procession in Barcelona, the Governor of the town forbade by edict the people taking part in the procession to wear the uniform either of the Falange, the Falangist Militia or any part of them. A solitary exception was made in favour of the regional Chief of the Falange and his suite. It appears from the report that this prohibition was obtained by the Nationalists through the medium of the Church authorities. In this connection it will be recalled that some weeks ago incidents occurred between the Nationalists and the members of the Falange, who nevertheless represent the official State Party. It is further significant that the Madrid newspaper Arriba attacks this ban and states roundly that the wearing of the blue shirt is a duty to which the Falangists are in honour bound, and that all those who oppose them are despicable creatures.

The Fuehrer’s opinion follows: What a pity it is that the blood shed in common by the Falangists, the Fascists and the National Socialists during the war has not brought better results! But in Spain, unfortunately, someone will always be found willing to serve the political interests of the Church. Serrano Suner, the present Minister for Foreign Affairs, is one of them. From my first meeting with him I was conscious of a feeling of revulsion, in spite of the fact that our Ambassador, with abysmal ignorance of the facts, introduced him to me as the most ardent Germanophile in Spain.

That the Fascists were spared a second civil war is due to the fact that the movement, initiated in Rome, succeeded in uniting the Italian nation in spite of the opposition of the Church. Further, Fascism clearly defined the position as regards what things fell within the sphere of the Church and what things fell within the sphere of the State. When the Church refused to recognise the law for the formation of the Fascist Youth Organisation, the Fascists retaliated by ruthlessly breaking up every religious procession from Rome right down to the South of Italy. The result was that within three days the Church had come to heel.

Speaking generally, the history of Italy shows that the Italian people adopt a very much more realistic attitude towards the Church than do the Spaniards or, alas, not a few Germans! Is it not a sad thought that each time the Italians flung out some Pope or other, there was always a German Kaiser ready and willing to restore order in the Vatican? I must be honest and confess that I myself have not been guiltless in this respect.

By creating a Bishop of the Reich I tried to bring a little clarity into the equivocal situation in the Evangelical Church. When I see what is happening to-day in Spain, I congratulate myself on the failure of my efforts. Once more Providence prevented me from committing a mistake I was on the point of making. Who, indeed, is prepared to give me a guarantee that one fine day the Protestant Bishop of the Reich will not make common cause against me with the Pope!

The established religions, and particularly the Catholic Church, are adepts at presenting an innocent mien and in flattering the man in power. I myself experienced this when, shortly after assuming power, I received a visit from the Bishop Bertram. He brought me the good wishes and the homage of the Catholic clergy with such unction that, had I not known differently from bitter personal experience, I would not have believed it possible that a single National Socialist could have been excluded from the Church on account of his convictions, or could have been persecuted, and even execrated after death.

It is with such semblance of humility that the Church has always wormed its way into power and succeeded in winning its way by flattery into the good graces of the German Emperors, from Charlemagne onwards. It is the same technique as that employed by sophisticated women, who at first exude charm in order to gain a man’s confidence, and then gradually tighten the strings, until they hold them so firmly that the man dances like a puppet to their whims. With a little diplomatic savoir faire such women manage even to persuade their husbands—exactly as in the case of the Church and the German Emperors—that it is they who rule the roost, and this in spite of the nose-ring on which they are so obviously being led!

Quite recently the Church tried to pull off a new one of this kind. The Bishop of Bohemia and Moravia begged permission to be allowed to hold a Requiem Mass with chimes for SS Obergruppen-fuehrer Heydrich. I told the gentleman bluntly that he would have been much better employed if he had previously offered prayers for the safety and welfare of the Reich Protector!

Published in: on July 11, 2015 at 5:27 pm  Leave a Comment  

Jews

“Separating from Jews made England and Spain.”

—Celtic Patriot

Published in: on July 6, 2015 at 9:35 am  Leave a Comment  
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Uncle Adolf’s table talk, 150

the-real-hitler

7th July 1942, at dinner

The changing Spanish scene—Where Franco’s policy differs from National Socialism or Fascism—The first Falange—Anti-social elements, female Communists.
 

General Jodl told the Fuehrer of an incident which had occurred at the Spanish frontier on the occasion of the return home of some wounded of the Blue Division. These men were refused places in the South Express, and when they tried to get into the guard’s van, a company of infantry intervened on the orders of the Military Governor and ejected them. Marshal Keitel suggested that the Blue Division was in bad odour because of its name, the colour blue being a reminder of the old original Falange, which was not a disciple of the Church. In the new Falange admission could be obtained only with the approval of the local priest. The Fuehrer said:

The Spanish situation is developing in a deplorable fashion. Franco, obviously, has not the personality to face up to the political problems of the country. Even so, he started off from a much more favourable position than either the Duce or myself; for we both had not only to capture the State, but also to win over the armed forces to our side. Franco, on the other hand, had both political power and military force in his own hands.

One thing is quite certain. People speak of an intervention from Heaven which decided the civil war in favour of Franco; perhaps so—but it was not an intervention on the part of the madam styled the Mother of God, who has recently been honoured with a Field Marshal’s baton, but the intervention of the German General von Richthofen and the bombs his squadrons rained from the heavens that decided the issue.

Ambassador Hewel said the upper classes in Spain were both bone idle and quite impervious to adverse criticism. Hitler continued: Well, thank goodness, the discipline of both the Reds and the Falangists working in the Todt organisation is first class, and the more of them we can recruit, the better.

But the finding of people capable of clearing up the Spanish political situation will be much more difficult. The problems are more of an internal political, than of a military, nature; and the foremost of them—the food crisis—is, in view of the proverbial idleness of the population, about the thorniest of the lot.

Whether a General possesses the political acumen necessary to success, the future alone will show.

In a report on the disorders in Serbia, it was stated that over 35 per cent of the insurgents taken prisoner were ex-criminals. The Fuehrer said: I am not in the least surprised to hear it, for it only confirms my own ideas about revolutionaries, based on the experience of 1918-19.

If you wish to prevent a revolution by anticipation, the first thing you must do, as soon as the situation becomes critical, is to kill off the whole antisocial rabble; and you can do this only if you have already gathered them safely together in a concentration camp.

The theory that by thus putting them in prison you deprive this antisocial rabble of the benefits of the influence of family life is pure claptrap. If you allow them the blessings of family life, all you are doing is to build the foundation cells for a further brood of criminals. Children who grow up in the company of subversive-minded parents themselves become rogues, for their mothers are invariably of the same pernicious ilk as their rogue fathers.

Our period of struggle gave me valuable experience of this.

At the SS rallies it was the females of the Communist species who were the most despicable. These hags would pelt our men with everything they could lay their hands on, and when our men started to defend themselves, they would hold up their own children, regardless of the danger, as shields to protect themselves.

What better proof than that can you have of their complete disregard for the safety and welfare of their children, in which they show themselves to be the complete antithesis of the normal parent and faithful adherents to their own criminal, antisocial instincts?

Published in: on June 8, 2015 at 10:52 am  Leave a Comment  
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Main cause of white decline

Zionist Occupied Government? Pffft!
Zionist Occupied Culture? Closer.
Zionist Occupied Soul? Bingo! The Inner Jew.

—Sebastian Ronin



In my recent visit to the UK, actually in my way to Arthur Kemp’s town, I read a most insightful chapter about “The Mercantile System” in The Story of Mankind (1921) by Hendrik van Loon. Italics means my orange text-marks over my old copy’s yellowed pages while traveling in the UK train:


The mercantile system. How the newly founded national
or dynastic states of Europe tried to make themselves rich and what was meant by the mercantile system

We have seen how, during the sixteenth and the seventeenth centuries, the states of our modern world began to take shape. Their origins were different in almost every case. Some had been the result of the deliberate effort of a single king. Others had happened by chance. Still others had been the result of favourable natural geographic boundaries. But once they had been founded, they had all of them tried to strengthen their internal administration and to exert the greatest possible influence upon foreign affairs. All this of course had cost a great deal of money. The mediaeval state with its lack of centralized power did not depend upon a rich treasury. The king got his revenues from the crown domains and his civil service paid for itself. The modern centralised state was a more complicated affair. The old knights disappeared and hired government officials or bureaucrats took their place. Army, navy, and internal administration demanded millions. The question then became where was this money to be found?

Gold and silver had been a rare commodity in the middle ages. The average man, as I have told you, never saw a gold piece as long as he lived. Only the inhabitants of the large cities were familiar with silver coin. The discovery of America and the exploitation of the Peruvian mines changed all this. The centre of trade was transferred from the Mediterranean to the Atlantic seaboard. The old “commercial cities” of Italy lost their financial importance. New “commercial nations” took their place and gold and silver were no longer a curiosity. Through Spain and Portugal and Holland and England, precious metals began to find their way to Europe The sixteenth century had its own writers on the subject of political economy and they evolved a theory of national wealth which seemed to them entirely sound and of the greatest possible benefit to their respective countries. They reasoned that both gold and silver were actual wealth. Therefore they believed that the country with the largest supply of actual cash in the vaults of its treasury and its banks was at the same time the richest country. And since money meant armies, it followed that the richest country was also the most powerful and could rule the rest of the world.

We call this system the “mercantile system,” and it was accepted with the same unquestioning faith with which the early Christians believed in Miracles and many of the present-day American businessmen believe in the Tariff. In practice, the Mercantile system worked out as follows: To get the largest surplus of precious metals a country must have a favourable balance of export trade. If you can export more to your neighbour than he exports to your own country, he will owe you money and will be obliged to send you some of his gold. Hence you gain and he loses. As a result of this creed, the economic program of almost every seventeenth century state was as follows:

1.- Try to get possession of as many precious metals as you can.

2.- Encourage foreign trade in preference to domestic trade.

3.- Encourage those industries which change raw materials into exportable finished products.

4.- Encourage a large population [My interpolated note: This is especially important since it means that such western System was hard-wired to become New Zion], for you will need workmen for your factories and an agricultural community does not raise enough workmen.

5.- Let the State watch this process and interfere whenever it is necessary to do so.

Instead of regarding International Trade as something akin to a force of nature which would always obey certain natural laws regardless of man’s interference, the people of the sixteenth and seventeenth centuries tried to regulate their commerce by the help of official decrees and royal laws and financial help on the part of the government.

In the sixteenth century Charles V adopted this Mercantile System (which was then something entirely new) and introduced it into his many possessions. Elizabeth of England flattered him by her imitation. The Bourbons, especially King Louis XIV, were fanatical adherents of this doctrine and Colbert, his great minister of finance, became the prophet of Mercantilism to whom all Europe looked for guidance.

The entire foreign policy of Cromwell was a practical application of the Mercantile System. [Interpolated note: which means that Whites were wielding the “One Ring” of corruption first and the Jews wrought by Cromwell were a secondary infection] It was invariably directed against the rich rival Republic of Holland. For the Dutch shippers, as the common carriers of the merchandise of Europe, had certain leanings towards free-trade and therefore had to be destroyed at all cost.

It will be easily understood how such a system must affect the colonies. A colony under the Mercantile System became merely a reservoir of gold and silver and spices, which was to be tapped for the benefit of the home country. The Asiatic, American and African supply of precious metals and the raw materials of these tropical countries became a monopoly of the state which happened to own that particular colony. No outsider was ever allowed within the precincts and no native was permitted to trade with a merchant whose ship flew a foreign flag. Undoubtedly the Mercantile System encouraged the development of young industries in certain countries where there never had been any manufacturing before. It built roads and dug canals and made for better means of transportation. It demanded greater skill among the workmen and gave the merchant a better social position, while it weakened the power of the landed aristocracy.

the_story_of_mankind
On the other hand, it caused very great misery. It made the natives in the colonies the victims of a most shameless exploitation. It exposed the citizens of the home country to an even more terrible fate. It helped in a great measure to turn every land into an armed camp and divided the world into little bits of territory, each working for its own direct benefit, while striving at all times to destroy the power of its neighbours and get hold of their treasures. It laid so much stress upon the importance of owning wealth that “being rich” came to be regarded as the sole virtue of the average citizen. Economic systems come and go like the fashions in surgery and in the clothes of women, and during the nineteenth century the Mercantile System was discarded in favour of a system of free and open competition. At least, so I have been told.

(Pages 256-259 of my 1945, Pocket Books edition.)

Extermination • III

Libro
CHAPTER 1:

THE STAR CHILD
 
 
 
 

A dream in Madrid

The day after my birthday in 2011 I received a wonderful gift, a long letter in Spanish, from which I translate here only one of the opening paragraphs:

You see, like you I was raised and educated in Mexico, where I was taught from school and the official media to despise my people and consider myself a mestizo. Had it not been for the rectifier comments of my parents probably I would be one of those many Criollos waving an enemy flag as if it was my own. The point is that it gradually dawned on me that the Mexican society was multiracial garbage where the Mongoloid-American element has replaced the European element, so causing the current state of anarchy and endemic violence.

“Criollos” or “Creoles” were the children of Spaniards born in the New World who had no drop of Amerind blood. It’s true what the Criollo said, whom I shall refer to as “Ibero,” that in Mexican public education Indian blood far outweighs the Spanish. So true that even some phenotypically Creole people are more identified with the American-Mongoloid element than with their European roots. No wonder the popular Mexican genius says, “Mexico is a surreal country.”

Such surrealism is a direct result of the continental experiment of the Counter-Reformation to genetically mix the European-Iberian with the American-Mongoloid. Never before it had been attempted a project of biological and social engineering on a continental scale in previous centuries and millennia! While the Spaniards used to talk of limpieza de sangre (purity of blood) and a caste system prevailed in the Americas, with the peninsular Spaniards and the Criollos at the top of the pyramid, the desire to exploit economically the New World alongside the universalism of the papacy broke natural barriers between what, following William Pierce, were two different species of humans. The mix of European and Indian worsened considerably with the massive importation of blacks to the mainland. Few know that more blacks arrived in the Spanish and Portuguese colonies of America than to the colonies of their Anglo northern neighbors. The difference is that here they amalgamated earlier, resulting in the formation of a crossbreed stock of the three races that explains the falling behind of the nations south of the Río Bravo.

In the mid 1970s I studied two years at the Madrid School of Mexico City. Back then most of my peers were Caucasian, some even blond: children of refugees of the Franco regime. (The school I knew no longer exist. On February 16, 2014 I received a visual shock when seeing more than a dozen classmates of one of my nephews from the Madrid. There was only one that might be considered white.) The Viceroyalty of New Spain lasted exactly three hundred years, from 1521 to 1821. In one of the history lessons I received in the Madrid School, the teacher revealed that the New Spaniards amused themselves by classifying the mixtures between the three races. Note that in the list below, a transcript of the footnotes of the sixteen illustrations of various Mexican parents with their children, the “Morisco” should not be confused with the peninsular Moor, or “Chino” with the inhabitant of China, or “Gíbaro” with the Amazonian Jívaro tribe:

1.- Spanish with Indian, mestizo
2.- Mestizo with Spanish, castizo
3.- Castizo with Spanish, Spanish
4.- Spanish with mora [negress], mulatto
5.- Mulatto with Spanish, morisco
6.- Morisco with Spanish, chino
7.- Chino with Indian, salta atrás
8.- Salta atrás with mulatto, lobo [literally, wolf]
9.- Lobo with china, gíbaro
10.- Gíbaro with mulatta, albarazado

Castas

11.- Albarazado with negro, cambujo
12.- Cambujo with Indian, sambaigo
13.- Sambaigo with loba, calpamulato
14.- Calpamulato with cambuja, tente en el aire [literally, stay in the air]
15.- Tente en el aire con mulatta, noteentiendo [literally, I don’t get you]
16.- Noteentiendo with Indian, tornatrás [literally, jump back]

(The Jews were not included in this melting-pot list of the three races as the Inquisition always kept them at bay; although some say that every Spanish has at least a drop of Jewish blood.) In today’s Mexico these New Spaniard terms are no longer used but the naco, analogous to the North American nigger, is used to refer disparagingly the mestizo with pronounced Amerind features.

In a coffeehouse in the center of Tlalpan in Mexico City, on January 26, 2012 to be exact (as good autobiographer, I keep a diary), I personally met Ibero, the author of the above-cited epistle, when he returned from his stay in Spain. After a long conversation we agreed that we would start a radio program for Latin American Creoles, and that we would meet on Saturday to plan the details. Ibero spoke to cancel the appointment the same week we met and mysteriously did not answer my numerous e-mails. I let time pass and decided to phone him more than a year later, on 31 March 2013. His answer was laconic, and the tone of his voice was not benign. I forgot the matter but later that year, on December 14, Ibero called back. He was very apologetic; insisted on an appointment that afternoon, and we met at another coffeehouse in Tlalpan, near where I live, El caldero chorreado (a translation of The leaky cauldron), in honor of the Harry Potter movie that Alfonso Cuarón filmed.

After coffee I invited Ibero to see my bookshelves, which are under my sister’s house. All the talk had been, from the coffeehouse, friendly until for some reason the subject of Mediterraneans and Nordics was brought up. I was surprised that, with bilious zeal, Ibero said something like: “We [the Mediterraneans] have saved them [the Europeans] more than once!” Ibero ignores that the ruling castes of the ancient Greeks and Romans were Nordic, as shown in FR. Even in the early Middle Ages, Charles Martel, as a Frank, came from a Germanic tribe. But I was surprised when I told him that, to save myself from the currency crisis that is coming, it would be ideal to move to Iceland. I did not record the conversation, I just wrote down what he said: “They kill you!,” “They’d kill us!” or “They’ll kill us!” (when writing the diary I was not sure which of those phrases had been the most accurate and wrote down all three). He meant that the Icelanders would kill us if we dared to emigrate there. I was shocked because I thought it was obvious that the nacos would terminate us—not the Aryans—after the collapse of the dollar leads to social chaos in the largest metropolis in Latin America. I was stunned at Ibero’s vehemence and did not say anything. But when I showed him in a bookshelf the 2011 edition of Arthur Kemp’s March of the Titans, he got very upset. Although I do not remember the specific reason of the anger, the image of Ibero greatly exalted when showing him the book is very much present.

I feel bound to say that on my recent trip to the United Kingdom I visited Kemp in an ideal village to live: far from traitorous London and where I saw no people of color. Years ago Kemp’s car was vandalized by the antifa while working in the British National Party, so I’ll omit mention where he now lives. Suffice it to say that he was very kind to me, a real tourist guide. He took me in his car to Chester and several places of interest: beautiful English countryside far from the Babel of the large British cities. My talks with Arthur in one of the very small towns we visited revealed something I suspected but was not sure.

The anger not only of Ibero, but of a good portion of the white nationalist community about March of the Titans is due to such an elemental truth that it requires complete brainwashing by racial egalitarianism not to see it: The concept “Nordic” refers to those whites who are less mixed. It’s that simple. No one who reads Pierce or Kemp fails to see so elementary fact.

History is the tallest tower of experience, wrote Van Loon, the queen of the humanities; and he who fails to base his understanding of race on it—classics like Gobineau, Chamberlain and Günther—won’t learn the Letter A of racial studies. Most white nationalists persist in not seeing what they have in front of their noses and claim that those who have lived for millennia in the Mediterranean, so close to the Levant and Africa, have virtually the same percentage of non-whites genes that Scandinavians. Not only many so-called white nationalists cling to the absurd premise that the mixture was negligible. Those Mediterraneans with inferiority complex so take this revelation like a bomb that Arthur’s family suffered harassment by e-mail from a Greek man of very dark skin, the stalker came to be called, who felt insulted for the book.

Before I met Arthur I supposed the critique of Christianity by Kemp in a book that took years to investigate was a factor of the visceral rejection of March of the Titans coming from many white nationalists and Mediterraneanists. In the “very small town” I won’t name I became disabused. Questioning Arthur I realized that the cause was simply the most abject state of denial before the elemental on the part of those who had browsed the online version of the book. (Ignorant racists because, as I told Kemp, he had not done anything but “reinventing the wheel” already devised by Gobineau.) And this, even though Kemp was always very polite in his texts by adding, immediately afterwards, that not all Spanish, Greek, Slav or Balkan inhabitants had suffered considerable miscegenation. Qualifying his findings in each chapter was not enough. The mere fact of making discriminative distinctions drives crazy the “racists” who are currently “fighting” the dogma of equality, Ibero included.

Following my meeting with Ibero in El caldero chorreado he invited me to what, as I understood, would be a meeting of Creole nationalists to be held on 21 December. I hesitated but decided to go at the last minute. Besides Ibero I had not met anyone knowledgeable of “white nationalist” literature over the internet, and despite our differences I could not resist the temptation of meeting more people that, like Ibero, were familiar with the subject.

When I parked my car on the street Mecanógrafos in the Sifón neighborhood, where the meeting was held, I was struck by the rock music played in one of the houses. I thought some naco neighbors were having a party and wondered if the noise would mar our meeting. Imagine my surprise to learn that the “music” came exactly from Ibero’s friend’s home! In announcing my arrival to the woman who opened a window, she summoned the one who had invited me. Another surprise: with Ibero a guy on costume with a swastika on his arm opened the door! What left an impression on me was that Ibero’s companion was not Criollo. He was clearly a hybrid whose Mongoloid-American element stand out. As a courtesy, I won’t mention his name but in this book we shall call him “Mestizo.”

Upon entering the party—not a meeting of intellectuals as I had imagined—I was surprised again to see it be held in winter outdoors. At the back of the yard I saw a fabric with the sign of the German SS and another with the Blade of Burgundy: Nazism and Creole nationalism. In my idealized vision I had imagined people like, say, the racially conscious gentlemen of the London Forum I would meet the month before last. But the anti-music and outdoor December party were the opposite: they would perform a crude pagan celebration at midnight, a popular holiday condemned by the pope. More surprising still was that among a few whites were more people of swarthy skin. I could not believe it and the situation turned openly surreal—the surrealism that Mexicans are fond to self-parody—when the friendly Mestizo with his swastika on the arm said “I’m white” to a group of guests, standing and drinking alcoholic beverages. I remembered an adolescent story of Arturo’s follies, one of my classmates of the Madrid School. Arturo once got into his car some transvestites and the police stopped him. One of them made a scene by yelling at the police: “I have vagina! I have vagina!…” Arturo commented that, if he said that, it was obvious that he did not have one. The same is true of those airing from the rooftops that they are “white.” Although I spoke some time in the yard’s party with Ibero, Mestizo and a Punk who showed me the wounds of his fights against the antifas, I could not long stand the music and the cold and left. And yes: the trio was very kind to me and accompanied me off the street.

The following month, the first Sunday of 2014, I saw again Ibero and Mestizo but this time in the Casa del Té—a place chosen by me—in the Condesa neighborhood where, without quarreling, I informed them that I was the staunchest nordicist in the Anglophone blogosphere. I explained that it was all a platonic love for the nymph Catalina when I was in my early twenties. It was then that Ibero confessed that he did not read my blog, and I assumed that the cause was precisely the nordicist articles I was reproducing and my open contempt for Spain. Let’s recall that in FR I pick texts by William Pierce and Kenneth Clark where it is alleged that the Iberian Visigoths allowed to be duped by Christianity, thus breaking their ancient taboo of never mixing with non-Goths, and henceforward Spain had not contributed substantially to the development of the ideas that create Civilization. But what Ibero and Mestizo ignored is that my nordicism obeyed a tragedy that prevented me to relate, among other realities of life, with Catalina (tragedy that I’ll tell in the long chapter “In Search for the Soulmate,” although I mention some of it in the first book of HS).

Although our differences were irreconcilable, I felt very curious to know a little more about the group. In a couple of weekends after a flu that hit me, Mestizo and I met in other places: the first one, a solitary coffee shop on a side of the central church in Coyoacán; the second, at a restaurant in Paseo de la Reforma with distant group members (Ibero missed those meetings while Punk had problems with the law). At the last meeting I witnessed another incredibly surreal scene. Fabián, who barely knew the group had invited one Gabriel at the meeting: a subject with light skin but whose brachycephalic head denoted rude Indian ancestry. Mestizo degraded Gabriel in front of me, Fabián and Pedro—a son of Spaniards—by telling the other mestizo that, due to his Indian-white mixed breed, he could not belong to the group. Gabriel, who had arrived wearing Nazi paraphernalia, was a young man with good feelings and the degradation ceremony distressed me so much that I left the table. Even for Pedro, an authentic Criollo, it seemed excessive what Mestizo did to the other mestizo for being mestizo, and tried to make modest amends.

If we keep in mind that the ethno-state that will emerge in North America will have to know the peculiar psychology of her southern neighbors, you will understand why I mention such colorful anecdotes. The racial complex of the Mexicans is not limited to Mestizo. There is much “coconut” in the country: people brown outside and white inside. Even so-called neo-Nazi groups in Mexico are composed mostly of this type of people. I have seen in the subway of the big city very dark-skinned brown women with bleaching creams on their arms, and have heard of a mother who disowned her daughter for not having being born white. (Mrs. Hypocrite!: she was the one who married a very dark-skinned man!)

Surrealism also occurs in reverse, and even among the Mexican intelligentsia. A family member told the bizarre story about a man who visited my parents’ house: the partner of the former director of the Madrid School, Cristina Barros, granddaughter of the famous Justo Sierra. (Cristina’s daughter, Isabel, was fair-headed, perfectly dolichocephalic and of sublime facial features. To me she always seemed a nymph of pure “nordish” stock but, in reality, her blood was of the most Aryan type existing among Spaniards. She and her family travel with Mexican passports.) Cristina’s partner, whose name escapes me, said with total vehemence that he was “a pure Indian”—something that contradicted all appearances! Although it may seem laughable, there are not only “coconuts” aspiring to white in Mexico, but whites who repudiate their Creole blood as well. We cannot understand the impossible chimera of different ethnic groups that is now called “Mexico”—Indians that not even speak Spanish, a few Criollos, the full range of mestizos and dark-skinned browns with negro blood—if one ignores the psychic toll that such concoction of races caused.

The last time I saw Ibero and Mestizo was on 19 April this year I write in a homely meeting at which only these two attended. The other group members are hobbyists, as they take “Criollo” preservation more like a hobby than a profession. In the meeting Ibero said such an aberration that I won’t sit and take it.

He said, as I annotated the following day, that he did not mind the blond hair or blue eye to become extinct “provided the generic white survive,” i.e., the non-Aryan, peninsular Spaniard like him. Taking into account that I am devoted body and soul to the archetype of the nymph Catalina we did not see or talked again after that meeting; but that night I discovered that Mestizo had better feelings, as he was concerned that the blue-eyed blonds became extinct.

If we translate to Oldspeak Ibero’s vocabulary his words mean something like: “I don’t care that the white race is extinguished always providing the Criollo-types survive,” that is, the mudbloods, as the vast majority of Creoles are not even remotely as pure whites as Catalina or Isabel.

Ibero turned out to be my ideological antipode insofar I am so devoted to the archetype of my hyper-Nordic Catalina as that feudal nobility of the 12th century who fabled with an inaccessible and deified woman. Since childhood, my mind and my most cherished taste for those I fancy have been clearly and inexorably medieval.

The semantic trap in Ibero’s ideology is to call generic white those who are not. “White” as I said in FR refers to the European mixture that occurred in the United States and Canada before the migration of Jews in the late 19th century. Ibero and Mestizo abuse the term by referring to those folk that are far from the Aryan paradigm—Aryans that still exist, though they are very few, in Latin America. (The statistics of the article with the title of “Blanco” in the Spanish-written Wikipedia are misleading: they are based on surveys of mestizo-Americans that, as Mestizo does, call themselves “white” or “of white ancestry”.) Ibero’s stance is aggravated by granting amnesty to people who, without a doubt, are as mestizos as his colleague: accused physiognomies that remind me of the Moorish actors I have seen in several Spanish TV series filmed in the peninsula. “Generic white” does not mean Indo-European. Ibero misuses language as mestizo-Americans abuse words like “Latino” or “Hispanic” in the United States to refer to immigrants of the color of poop.

Although Mestizo has good feelings, cognitively he is a goner because, unlike the Brazilian, he has no objection to breed, as Ibero.

The latter is what the Spanish-speaking Metapedia denominates “mediterraneanist”: people who believe that the “meds” are superior to the Nordic.

In my discussions with Ibero I noticed he has got a clear animosity toward the real Aryans. In the last meeting I saw them he told me that those who fought with most courage in World War II were the Spaniards; and when I mentioned the looming monetary and energy crises he said he was hopeful that Spain would be saved. That is what matters to him.

I mention these stories because, I believe, Sebastian Ernst Ronin’s critique of white nationalism, a late version of American universalism, is correct. Ronin claims that all nationalism is ultimately ethno-nationalism, and that it makes no sense to use the word “white” in Europe.

The case of Ibero illustrates it. Though born in Mexico, Ibero is an ethno-nationalist (a Creole nationalist) to use Ronin’s language, not a “white nationalist.” He apparently has no Indian blood: his heart is in Spain or, rather, in an Hispanic America. Extrapolating the concept of “white race” to Europe is launching into a fool’s errand. Doing it in Spain would literally charge at windmills for the simple fact that many of the “meds” are not even white. Most people of the Iberian Peninsula will identify with other “meds” and, what is infinitely worse, with clearly mesticized people like the Hispanic Americans. Ronin is right: you cannot create “white” awareness among WASPs and MEDs of Europe or Latin America, including authentic Criollos. Perhaps it is worth mentioning that, the day of the pagan party outdoors, Ibero drove back some of the guests: pure English girls living in Mexico. When Ibero’s ideology—whom I repeat: has no-Amerindian blood—came up, one of these English said: “But you’re not white.”

The key to the whole thing is to notice how the inferiority complex of the Mediterranean, so well exemplified in Ibero, sometimes almost comes to desire the extinction of the real whites. It’s not only bothering he does not care that blue-eyed blonds become extinct—presumably, only an eccentric and expendable subset of the “generic white” in his mind. When I was on speaking terms with him I always detected a kind of peevishness towards them. And what’s scary is inferred from this, taking into account the harsh criticism of Ronin to white nationalism.

Although he has no Jewish blood, Ibero is a kind of Jew as he uses his Iberian genotype and phenotype as platform and inferiority complex to degrade the competition. And the competition is no less than the true white. Ibero is, as his internet pennames denote, an “Iberolobo,” a “Peninsular.” He never emphasizes, as I do, the fact that the peninsular Portuguese irreparably tarnished their genes with sub-Saharan, African blood. Although he and Mestizo—especially Ibero—have a good grasp of the content of white nationalist blogs for English speakers, Ibero’s mind orbits around another gravitational field: Spain and its American transplant. He is a silent scholar of English blogs only as inspirational material on how to develop a “Criollo” equivalent in the Americas. By remembering his outburst against Icelanders when I told him if I had money I would move there—with true Vikings genetically speaking—, we will see something fundamental. I never heard from Ibero a similar rebuff against the Mediterraneans, Amerinds, mestizos or Jews. Only the nordish peoples seem to arouse his anger.

I will be told that the case of Ibero is eccentric, and that it is illogical to generalize from an isolated case. But it is not so isolated. Drawing on my recent trip to London I will tell something I saw at the Millennium Bridge.

I joined a walking tour on the bridge led by a young man who spoke, in Spanish, of the desire to divorce of Henry VIII as if it was “a tantrum of a brat” which the Pope did not grant. Although many Spaniards have lost their faith, you may still feel the cultural inertia of previous centuries. Ibero himself, who is not Catholic, has told me he does not like the English. Similarly to the tour for Spaniards, contemporary nationalism reinforces ancient grudges between the nations. Europeans are not united by a common lack of skin melanin! Unlike them I do not care if the divorce was legitimate; only that the establishment of an independent church by Henry VIII helped to break the monolithic power of the Catholic Church which had chained the thought of the white man throughout Europe. An old-styled nationalist in Spain would never reason that way!

To be fair to Ibero, I must make it clear that his anti-nordicism can go completely unnoticed unless someone presses him a little. That distinguishes him from the ancient hatred of Jews for Aryans, who so badly want to exterminate them that in their Talmud they proclaim that “the best of the gentiles must be exterminated.” In other words, the animosity of Ibero before the Aryans is only dormant, not omnipresent as in the case of our ethnic enemies. However, Ibero’s mind is perfectly understood when we note his words, that he has repeated more than once: “I’m not a second-class white!” Actually, as the English girl who he gave a raid said, he’s not even properly white.

Had Hitler’s dream been fulfilled—an Aryan empire from the Atlantic to the Urals—the most Aryanized Spaniards would be already thinking like me, not as Ibero. But I would like to put forward a direct response to his stance that it doesn’t matter that blue-eyed blonds become extinct, and that what only matters are the so-called generic whites, with the opposite fantasy: although it was a gift from the unconscious.

Some years before meeting Ibero, in November 12, 2008, I arrived at the Madrid airport after barely sleeping the previous night in mainland and across the ocean for nervousness to travel: something that usually happens to me the day before transatlantic voyages. Falling into deep sleep that night in a city I had never been, something happened. Unlike my dreams that opened the chapters of my HS, so riddled with symbols, this time the descent into the abyss of my being took me to something I had known for some time but was no longer in the front of my consciousness. But before quoting the content of the naked “dream” without symbols I must say I slept in a soulless building, which was surrounded by more of them: residential complexes like those that have become so fashionable in the West since the culture fell.

The dream had somehow present the rudimentary faces of the Spaniards who had been in the neighborhood without soul where I slept. The message from my unconscious that awoke me suddenly well after midnight let me know that we had to level all that vacuous culture, wiping out the ugly people living there. In other words, in no way my destiny in life ended with the Hojas I wanted to publish (that trip to Spain, I naively believed, would lead to find a publisher for my 700-page book). No: there was not nearly the last word in my Hojas. The wake up dream on another continent, after some thirty-odd hours of not sleeping and then falling into the depths of my being, was analogous to those dreams in which the person believes to have received a divine message: You still have to speak about the extermination of the Neanderthals, César: you still need to talk about it…

Six years have passed since that night of late 2008, but instead of delving further into my unconscious let us continue our story.

Quite independently of my dream in Madrid, it would hurt me horrors that whites with brown hair and/or brown eyes became extinct. There are precious Aryans with black hair—think of the Liza Taylor in 1952 who filmed Ivanhoe or the 1889 painting by Heinrich Hoffman, Christ and the Rich Young Ruler (though of course: the neighborhood Madrilenians where I slept seemed troglodytes compared to them). I’m perfectly capable of appreciating the dark hair to the degree of falling in love if you reach that level of beauty for my eyes. But people like Ibero give us a slight clue to the envy of those who, during the Jacobin terror, sent to the guillotine the blonds of Paris (as Kemp tells us in his magnum opus).

In Europe “white nationalism” not only does not exists: it cannot exist. Ibero is neither white nationalist nor a Nazi, although the website of him and Mestizo, Visión Blanca, sometimes exhibits a rare fetish for Third Reich paraphernalia, a subject that Mestizo is more knowledgeable than us. As already explained, Ibero is simply an Iberian-Latin-American nationalist: he defends the Caucasoids of this part of the continent despite their mudblood. What is striking of quite a few white nationalists who blog or comment in English is that, as Ibero, they are capable of the doublethink that someone with brown skin is “white” simply because he is native of towns along the Mediterranean coast. The truth is that some Europeans are as “white” as Ibero’s partner, Mestizo. If those internet anti-nordicists who have offended me were confronted with pictures of both, they could not decide who is the American mestizo and who, say, the contemporary Greek.

No wonder that, once broken the Visigoth taboo of not mixing with the Mediterranean, the resulting stock of ancient Hispania embraced Christianity with such superstitious vehemence. Pierce said it clearly: the physical beauty of the Aryans is the splendor of divinity, so that the Christians (as the perpetrators of the Jacobin terror with the guillotined blonds) smashed the statues of the Greco-Roman world. A glance at the chapter on Hispania by Pierce in Who We Are is enough to see how the original Iberians mixed with the Semitic Carthaginians from time immemorial—long before the Muslim conquest of eight centuries, of which only the very stubborn say it did not leave a significant genetic mark. (Also, many Russian and Europeans of the Balkans mixed with Asians and Turks respectively.) This passage from the only non-fiction book from the pen of Pierce should be kept in mind:

The hard lesson taught by the different results of the European colonization of North America, Latin America, Australia, New Zealand, India, and southern Africa is that the only type of colonization with lasting significance is racial colonization; and that racial colonization can succeed only when Whites are willing and able to clear the land of non-White inhabitants and keep it clear.

By white Pierce understood of Indo-European origin; not what the newspeak of our days calls “Mediterranean,” “Hispanic” or worse, “Latino.” Independently of the behavior of the Brazilian, who according to the humorous illustration above would be a noteentiendo or tornatrás, he is well above the Criollo nationalists, white nationalists and even neo-Nazis (whom I have referred to in FR as fake Nazis). As seen in FR the Brazilian strongly believes in the “one-drop rule.”

Once one starts tolerating the first drops of non-white blood in one’s own body—say: the ancestral taboo that the Visigoths violated—, those drops will mark the beginning of the end. If we look at the history of the Iberian Peninsula from the highest tower of History we see that it is marked by two major Christian betrayals: the conversion of the Goths that broke the color barrier in the 6th century and, a thousand years later, the green light of a Pope for peninsular males to marry the conquered Amerindian. (In Portugal the church even allowed women to marry a number of imported negroes.) Regarding this last betrayal that began in the 16th century it is worth mentioning that, despite the system of castas the mestizos, the castizos and the harnizos used to bribe the Spanish authorities to be registered as “Criollos” though genetically they were not. These historical realities help us to understand the mind of Ibero’s partner, Mestizo; and also remind me the general amnesty that white nationalists have granted to the populations bordering the Mediterranean Sea.

There is no way to avoid the downward spiral of miscegenation once the line becomes blurred. If white nationalists lack the courage to draw a line highly enough the same fate will fall upon them—what happened to the continent conquered by the Spaniards and Portuguese. So-called Latin America is actually mestizo-America: a gigantic racial rubbish-dump from Río Grande to Tierra del Fuego. And this is true in spite of the fact that a tiny fraction of the population of these countries* remains authentically Aryan.


______________

* Argentina, Bolivia, Brazil, Chile, Colombia, Costa Rica, Cuba, Ecuador, El Salvador, Guatemala, Haiti, Honduras, Mexico, Nicaragua, Panama, Paraguay, Peru, Dominican Republic, Uruguay and Venezuela.

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