On the ‘Atomwaffen Division’

‘Satanism is alright. Depends on how you go about it. But then again, I’m more well read on the subject than most people. Most people get scared away and only go into the crust, rather than down to the core’. —Rape [penname], AWD Discord server, November 9, 2017.

Using a negative Christian symbol (Satan) to scare Christians, as the so-called Atomwaffen Division (AWD) does, should trigger the alarm signal in anyone wishing to recover the West. It is the reverse of using a positive Christian symbol (the hymn that Martin Luther composed) to please Christians, as in the case of another failed revolutionary, Harold Covington.

AWD with James Mason at the centre

When I see someone using satanic symbols the first thing that comes to my mind is: ‘A mental infant…!’

It should be obvious that if someone wants to start distancing himself from the religion of our parents, the distancing mustn’t be done childishly but maturely: assimilating books like that of the Spaniard Evropa Soberana about the psychological warfare that Judea fought against Rome after the destruction of Jerusalem; what I translated from the German Karlheinz Deschner, or even a book written by a liberal English, like Catherine Nixey’s.

But no: these neochristian Americans, unlike the Europeans mentioned above, make a teenage tantrum with Christian symbols that only denote their inability to reach adulthood.

If a revolutionary man wants to do something against Christianity, adulthood begins by reading, say, Uncle Adolf’s table talks. On this site I still have to collect the remaining of Hitler’s anti-Christian pronouncements in my cited quotations (I am missing another seven citations).

The tragedy I see with these groups who aspire to revolutionaries is that they don’t seem to realise that, given that the ethnosuicide of the West has to do with Semitic psyops, it’s more urgent to imitate Athens than Sparta at the moment; more important to philosophically understand the psyop than to do a military career. Otherwise one ends up playing with unassimilated forms of Christianity either with Satanism (which circumscribes an Abrahamic religion although negatively) or with the Luther hymn.

What kind of ‘anti-Semitic’ revolutionaries are these who cannot encapsulate the virus of Judeo-Christianity in their minds? Why don’t they follow the commandment of the Oracle of Delphi, an Apollonian oracle uncontaminated by Abrahamic religions (cf. my forthcoming translated autobiographical book)?

A Satanist would not scare the educated Christians of the racialist movement in the US. He would only inspire pity, as if he were a mentally ill person, a schizo individual. However, when I discuss with a Christian, as I recently did in Unz Review, he resorts to wanting to psychoanalyse me with my father because the objective information I represent he cannot answer.

Today’s Europeans

Let us compare today’s Europeans with the Spartans. We feel panic when encountering such physical, mental and spiritual degeneration; such stultification. European man, who used to be the hardest and most courageous of Earth, has become a weakling rag and degenerated biologically as a result of comfort. His mind is weak; his spirit fragile, and on top of that he considers himself the summit of the creation. But that man, just because of the blood he carries, has enormous potential.

The rules on which Sparta was seated were eternal and natural, as valid today as yesterday, but today the dualistic mens sana in corpore sano has been forgotten: the physical form has been abandoned producing soft, puny and deformed monsters; and the mental poisoning has produced similar abominations in the realm of the spirit.

The modern European knows no pain, no honour, no blood, no war, no sacrifice, no camaraderie, no respect or combat; and thus he does not know the ancient and gentle Goddesses known as Gloria or Victoria.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

Forbidden love

The relationship between man and teenager in Sparta was that of teacher-student, based on respect and admiration: a workout, a way of learning, instruction in their way. The sacredness of the teacher-student or instructor-aspirant institution has been challenged by our society, just as the männerbund. Yet, both types of relationships are the foundation of the unity of the armies. Today, children grow up in the shadow of the feminine influence of the female teachers, even through adolescence. It is difficult to know to what extent the lack of male influence limits their wills and ambitions, making them gentle beings, malleable and controllable: what is good for the globalist system.

Others spoke about the Spartan institution of love between master and disciple, but always made it clear that this love was ‘chaste’. The Roman Aelian said that if two Spartan men ‘succumbed to temptation and indulged in carnal relations, they would have to redeem the affront to the honour of Sparta by either going into exile or taking their own lives’ (at the time exile was considered worse than death).

It is noteworthy that if homosexuality was indeed so natural to the original Hellenes as it was for the Greeks of decadent states, Hellenic mythology would be infested with explicit references to such relationships, which is not, as homosexuality was a plague outside the Hellenic spirit that appeared when Greece was already declining. By the time of Plato, for example, homosexuality was beginning to be tolerated in Athens itself. However, ancient and even some modern authors make it clear that Sparta did not fall in this filth.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

If everyone is blonde who needs hair dyes?

Another Spartan law with racist connotations was to prohibit hair dyes. In the rest of Greece dyes were common, as were blonde wigs, the methods of hair bleaching and the elaborate and extravagant hairstyles like those of Babylon or Etruria (and later in decadent Rome). At one stage of the devolution, when the original native breed in Greece was being diluted by miscegenation, the dyes and the concoctions for hair bleaching were highly prized, especially among women. The same would happen in decadent Rome: Roman wigs were made with the golden hair taken from female German prisoners.

In Sparta the influx of foreigners was jealously limited. It was only possible to visit Sparta for pressing reasons. Similarly, the very Spartans were rarely allowed to travel abroad, and even the slave trade was banned. This was motivated by the interest of the elite that its core would not be corrupted by the softness of foreign customs. The Spartans undoubtedly were great xenophobes.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

The most famous

There was a latent rivalry between the Ionian people of an Athens influenced by Asia Minor, and the Dorian people of Sparta directly influenced by their Nordic heritage, who never stopped being governed by anything but their ancestral tradition and their popular consciousness.

Except for Athens, which saw herself as the best, all other Hellenic states reserved their admiration for Sparta, seeing it as a shrine of wisdom and justice: the true repository of primitive Hellenic tradition. Sparta was always the most famous and respected city among the Greeks. They always resorted to her to arbitrate interstate disputes, and most of the times they not even had to resort to force: Sparta sent an ambassador to which everyone would voluntarily submit, like a divine envoy.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

The supremacy over Athens

At this point, we must address the issue that will certainly be around the heads of many readers: the comparison Sparta-Athens. What city was better?

Often we are told that Athens represented the artistic and spiritual summit of Greece and Sparta the physical and warrior evolution. It’s not as easy as that. We must start from the basis that it is a great mistake to judge the development of a society for its commercial or material advancement. This would lead us to conclude that the illiterate Charlemagne was lower than anybody else present, or Dubai the home of the world’s most exalted civilisation…

Thus we come to the important subject of art. It usually happens that it is a common argument to vilify Sparta. The Spartans used to say that they carved monuments in the flesh, which implied that their art was a living one: literally them, and the individuals that composed their homeland.

But Sparta also had conventional art as understood in the present. It was famous throughout Greece for its music and dance (of which nothing has survived), as well as its highly prised poetry that has come to us fragmented. Its architects and sculptors were employed in such prestigious places as Delphi and Olympia, and imposed a stamp of straight simplicity and crystal clarity in their works.

The best example of this is the sober Doric style, a direct heritage of Sparta that became a model not only for countless temples throughout Greece, as the Parthenon in Athens itself, but also for the classic taste of later Europe that has endeavoured to continue the legacy of Greece and Rome.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

The best whites

All these elements contributed to form a highly spiritual feeling: the Spartan felt himself as the summit of the creation, the favourite of the Gods: a privileged, magnificent, splendid, arrogant and godlike creature; a member of a holy seed, a holy race and a lucky ‘link in the eternal racial chain’, a protagonist of an unparalleled feat of an extremely profound mystical experience that he was convinced would end up leading him directly to the immortality of Olympus, as the semi-divine heroes he worshiped. He was proud of being a Spartiate because precisely the fact that to become one of them it was necessary to overcome the hardest ordeals made him feel a holder of the privilege.

Nietzsche said, ‘For a tree to reach Heaven with its branches, it must first touch Hell with its roots’, and it is said that Odin went down to the huts before ascending to the palaces. This implies that only after passing the most terrible tests the warrior has earned the right to access to higher states. No pain or suffering leads to the drunken arrogance of the one who has not hardened and is unable to take the pleasure, power and luxury with respect, care, gentleness, veneration, humility and an almost apprehensive appreciation. The Spartans had reached the bottom, sinking into the whole tragedy of their atrocious instruction, and also had passed through all the manly sensations of fullness, health, vigour, strength, power, force, dominion, glory, victory, joy, camaraderie, reward and triumph. Having covered the whole emotional range that goes from pain to pleasure made them possessors of a wisdom exclusive for the heroes and the fallen, and surely no one could appreciate more the significance and importance of pleasures than the Spartans.

It existed in Sparta, as in other places, an initiating circle of priests and priestesses. Little is known about them except that they were selected men and women, initiated at specific sites in secret ceremonies called ‘mysteries’, which made them the repositories of ancient wisdom and esoteric mystical orientation. In Greece, the mysteries represented what could not be explained rationally with words, but that was necessary to see and live it. The mysteries (of Delphi, Eleusis, Delos, Samothrace, Orpheus) became prestigious initiation schools, with important people attending from all Hellas with the intent of awakening the spirit.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

Choose your future spouse

The city of Sparta had forty-three temples dedicated to various Gods and twenty-two temples dedicated to the heroes (including those of the Iliad), whose deeds inspired the flourishing generations; more than fifteen statues of Gods, four altars and numerous funerary tombs. There was also a temple dedicated to Lycurgus, worshiped as a god. In a city the size of Sparta, the number of religious buildings was very noticeable.

In religious ceremonies, men and women—particularly those in the age of dating—attended, entirely naked as they did during the processions, the tournaments, the beauty contests and the dances. This already implies that the Spartans were not ashamed of their bodies, but that proudly displayed them whenever they could because they were robust, well-formed and harmonious. These events were festivals of beauty, Dionysian ceremonies in which the body was worshiped and beautified by effort and sacrifice. According to Plato, a beautiful body promises a beautiful soul and ‘beauty is the splendour of truth’.

The athletic custom of shaving the body hair and smear oneself with oil before a competition was of Spartan origin, although the Celts were given to body shave before battles. They sought thereby to extol the body; give relief, volume, detail, brightness and ‘life’ to the muscles, thus proudly displaying the result of years and years of gruelling physical training and strenuous efforts, probably to find the best partner and/or gain prestige.

The guilt and sense of sin that Christianity tried to impose in the field of body pride, made a man ashamed of the very things he was proudest. Judeo-Christian morality, by condemning hygiene, care, training and the preparation of the body as ‘sinful’, ‘sensual’ and ‘pagan’ gradually achieved that the European population—converted into an amorphous herd whose attitude to any hint of divine perfection was met with resentment and mistrust—forgot that their bodies also were a creation and a gift from the Gods.

For young people of both sexes such festivals served to become familiar with each other, because we think that Sparta was a city with few inhabitants; where, thanks to public ceremonies, everyone knew everybody by sight and was integrated into the popular. It was at these events where you watched and choose your future spouse.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

Instead of the Jewish god…

Why not worship the Aryan Gods?

Religion in Sparta played a major role, far above any other Greek state. Spartan supremacy was not only physical, but spiritual. This apparent contradiction is explained by the Hellenic religion, drinking directly from the original Indo-European religion: a religion of the strong, not a religion of self-pity and worship of the sick, the weak, the downtrodden and unhappy. In Sparta, also, that religion had been placed at the service of a shield specifically designed to withstand the rigors of the Iron Age.

Hellenic polytheism was something deeply natural and vital, and is inextricably woven to the memory of the blood, as ‘divinity consists precisely in that there are Gods and not one god’. Our ancestors made of their Gods spiritual monuments containing all those qualities peculiar to them that had made them thrive and succeed. They deposited in them higher feelings with which they gave way and perfected together a being who existed before in a fuzzy and dormant state. The creation of Gods is something capital when valuing a people, for the Gods are the personification of the highest ideals and values of that people. One can say that the Gods created the race, and the race their Gods. Through the Gods we can know the people who worshiped them, the same way that through the people—ourselves, our ancestors, our history and our brothers—we meet the Gods.

The peoples had their Gods and the Gods had their villages. Sparta worshiped typical Hellenic deities, although two among them acquired singularly relevant and important roles and became the most worshiped deities, even by the time of the Dorian invasion: Apollo and Artemis. They were twin brothers, reconfirming the cult of ‘sacred twins’…

He was conceived as a young, blond and blue-eyed man, holding a lyre, harp or bow, and possessor of a manly, clean, youthful and pure beauty—‘Apollonian’ beauty. The mythology explained that in his childhood he killed the serpent Python (in other versions a dragon) setting in its place, with the help of the Hyperboreans, the sanctuary of Delphi. Heracles also killed a snake when he was a newborn. Such legends represent the struggle that initially led the Indo-European invaders against the telluric Gods of the pre-Indo-European peoples…

In Greek mythology Artemis was a mentor to the young Atalanta, who became the best runner of Hellas, and no one, not even a God, was closer to conquer her than the mortal hero Orion. Apollo and Artemis were, finally, the sacred twin couple; day and night, sun and moon, gold and silver. They were the juvenile archetypes of Spartan masculinity and femininity, respectively.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)

Spartan women

The Athenians called the Spartan women fainomérides (‘those that show the thighs’) as a reproach of their freedom of dress. This was because the Spartans were still using the old Dorian peplos, which was open in the waist side. It was part of women’s fashion, more comfortable and lighter than the female clothing in the rest of Greece: where fashions flourished of extravagant hairstyles, makeup, jewellery or perfumes. It was a fashion for healthy Spartan women.

But the rest of Hellas, as far as women are concerned, was already infected with Eastern customs: which kept them permanently locked up at home, where their bodies weakened and their sick minds developed. The Athenian poet Euripides (480-406 BCE) was shocked at the fact that the ‘daughters of the Spartans… leave home’ and ‘mingle with men showing their thighs’.

(Passages from one of Evropa Soberana’s essays in The Fair Race’s Darkest Hour.)