Two ways of looking at history

The following is the introduction to the fourth part of the forthcoming 2017 edition of The Fair Race’s Darkest Hour. As in my introductory article to that compilation, “The word racism,” regular visitors to this site will recognize that I have been merging and recycling different pieces that have already been published here.

______ ______

 

Part IV:

Ethno-suicide: Christian ethics

Why were you so ungrateful to our
gods as to desert them for the Jews?
—Julian (addressing the Christians)

FROM THE EDITOR’S DESK:

Two ways of looking at history

How would we have felt if, as children, our father returned home with a boy of an alien ethnic group and forced it into our bedroom as a new “brother”? How would we have felt if, after resenting this betrayal and picking on the unfortunate intruder—as children usually do—, our father sends us, not the intruder, to a boarding school?

Forget every film you have seen to date: because that’s how the real Wuthering Heights novel began.

In his travels Mr. Earnshaw finds a homeless boy. Once more, forget every Hollywood image because the skin of this boy was similar to that of “a little lascar.” Mr. Earnshaw decides to adopt him and name him “Heathcliff.” Brontë describes Heathcliff as “dark-skinned gypsy in aspect.” Naturally, Mr. Earnshaw’s legitimate son, Hindley, finds himself robbed of his father’s affections and becomes bitterly jealous of the little lascar.

Every single critic of the novel, even the most conservative, seems to have missed the racial aspect of this fascinating drama. I would go so far as to suggest that, once the ethno-state is established, Wuthering Heights will be picked as one of our classics. It conveys the tragedy of pushing, against the legitimate heir’s will, an alien that after some time hostilely takes over the entire family estate and starts hunting down key Anglo-Saxon characters in a life dedicated to revenge. Such is the plot in Wuthering Heights (gypsies are so good at that…).

The drama of the novel only ends when—after the deaths of Mr. Earnshaw, Catherine Earnshaw, Isabella Linton, Edgar Linton, Hindley Earnshaw and Linton Heathcliff (the son of the gypsy who dies as a result of the abuse perpetrated by his father)—Heathcliff finally dies and the second Catherine can, at last, reclaim a life together with her first cousin.

Only pure whites survive at the end of the drama.

Mr. Earnshaw, whose altruistic fondness for the gypsy boy would cause havoc, reminds me what today’s whites are doing not with a single family, but with their entire nations: a deranged Christian sense of compassion transmuted into secular, anti-white liberalism. The drama of Wuthering Heights was located in the Yorkshire manor. But presently this is happening by means of non-white immigration into every white heartland. Whites in positions of power are basically religious ideologues, having replaced self-flagellation and lifelong chastity with anti-white activism and out-group altruism. Just replace “Mr. Earnshaw” with “Western elites,” and the “White people” with “Hindley”—Mr. Earnshaw’s legitimate son—, and you will see how this classic has depicted our current woes in truly prophetic ways.

The life of Albert Schweitzer (1875-1965) illustrates the phenomenon of deranged altruism, that Kevin MacDonald has called pathological altruism. Schweitzer was a New Testament scholar and a medical missionary in Africa. He received the 1952 Nobel Peace Prize for his philosophy of “Reverence for Life,” expressed in many ways but most famously in founding the Albert Schweitzer Hospital in Africa. We are greatly indebted to Schweitzer and the other Germans who started a secularized research on the New Testament texts since the 18th and 19th centuries. Personally, these Germans were of great help for me in my late twenties during my inner struggle with my father’s Catholicism. But at the same time we should note that the biography of Schweitzer illustrates what is wrong with those who abandon faith in the gospel only to become out-group altruists. Eric, a Swede who used to comment at the blogsite Gates of Vienna, commented in a July 2009 thread:

Our progressivist paradigm is based on Christian ethics. The Left is all about Christian ethics. What the left-wing is doing is not destroying Western civilization, but completing and fulfilling it: what I call “The Finish of the West.” The current order is the last and terminal phase of Western Christian civilization. Western Christian civilization is in fact the worst enemy of what I call European civilization: another reason for wanting the Western Christian civilization to go away. For the very same reason that Christian ethics abhors infanticide, it causes the population explosion in the world.

Christian ethics cannot stand the sight of little brown children dying. They must help them, or they will freak out. According to Christian ethics it is forbidden and unthinkable to think in terms of not saving every little brown child across the planet.

schweitzers-pickaninniesBut the consequences of this mindset are catastrophic, not only to us but also to them, as I have already explained. But since people are so programmed according to Christian ethics, what I’m saying does not seem to enter their heads. The thought is too unthinkable to be absorbed. It’s an utter taboo.

This is derived from the deepest moral grammar of Christianity. The population explosion is not caused by liberalism, it is caused by Christianity in its most general form.

I must acknowledge that my axiological approach to Christianity and civilizational suicide originated from studying Eric’s texts carefully. The following is the crux of his views. This POV explains why, once Schweitzer researched honestly the New Testament texts to the point of abandoning his faith, he found himself irrationally compelled to help the downtrodden, like the pickaninnies that he holds in his arms above, to fulfill a form of secularized Christianity:

With Christ as part of the equation, the Christian ethics of the Gospels became balanced. Humans were seen as imperfect and it was Christ who covered for us with his self-sacrifice. In Secular Christianity each person has to be like Jesus himself [emphasis added], doing self-sacrifice, since there’s no other way to realize Christian ethics. On top of that, with the Industrial Revolution and the surplus it created in our societies, we came to the point where all the good deeds of Christian ethics could finally be executed by giving off our surplus to all the poor and weak foreign people around the world: food, Western medicine, and other aid.

We should remember that our progressivist paradigm, which is always going left, is based on Christian ethics. And Christian ethics means the inversion of values [emphasis added]. So it’s the weak that is considered good, while the strong is considered evil.

“Inversion of values” is a Nietzschean concept. The keynote of Schweitzer’s personal philosophy, which he considered to be his greatest contribution to mankind, was the idea of Reverence for Life (Ehrfurcht vor dem Leben). Like millions of “secular Christians” today, Schweitzer inverted healthy Aryan values when he questioned the historicity of the gospel narrative to elaborate an ethical foundation for his new tables. Instead of helping the crown of the evolution in Germany—for instance the nymphs that have inspired my site, The West’s Darkest Hour—, he moved to a savage part of the world to help the cloaca gentium of Africa.

Schweitzer died in 1965 at his beloved African hospital in Lambaréné, Gabon. His grave, on the banks of the Ogooué River, is marked by a cross he made himself. This, in spite of the fact that in his most famous book, The Quest of the Historical Jesus, it is clear that he had ceased to believe in the gospel stories. But the cross was appropriate: internally, Schweitzer never gave up Christian ethics, only Christian dogma. Like millions of liberals today he was a partial apostate from Christianity; his apostasy was not complete. It is my belief that only complete apostasy from Christianity and its secular offshoot will save whites from extinction. And by total I mean what Nietzsche said:

In England one must rehabilitate oneself after every little emancipation from theology by showing in a veritably awe-inspiring manner what a moral fanatic one is. That is the penance they pay there. —We others hold otherwise. When one gives up the Christian faith, one pulls the right to Christian morality out from under one’s feet.

I have quoted the retired blogger Eric above, that Lawrence Auster used to call the “Nietzschean of the North.” Presently I fully agree with Eric that what we are witnessing is nothing else than the historical demise of Christianity. The metaphor that he used explains it all: “When a star dies, in its last phase it expands into a red giant, before it shrinks into a white dwarf. Liberalism is the red giant of Christianity. And just as a red giant is devoid of its core, it expands thousand-fold while losing its substance and is about to die. The world I live in consists of Christians and liberals. It’s their world and I do not belong to them.”

But paradigms do not die: they are replaced. William Pierce for one said that Christianity and a pro-white ethos are mutually exclusive and added:

We need ethics; we need values and standards; we need a world view. And if one wants to call all of these things together a religion, then we need a religion. One might choose instead, however, to call them a philosophy of life. Whatever we call it, it must come from our own race soul; it must be an expression of the innate Aryan nature. And it must be conducive to our mission of racial progress.

The Spaniard Manu Rodríguez, with whom I have exchanged a copious correspondence, has told me that we do not need a new religion in the American sense; only to be aware of our pre-Christian cultures. We must recover such cultures, says Rodríguez, to educate our children according to the varied heritage that these cultures represent. He had in mind the Edda, the Mabinogion; Homer and Virgil—not to mention our tragedians, our poets, our philosophers. We must extract that immensely rich heritage and moral maxims.

We also need… temples!—Rodríguez told me—: enclosures for re-connection as he calls them. This is my Spanish-English translation of what Manu wrote to me: “An ever living fire in these areas will suffice. We need places where we can gather and remember our stories: readings of texts, commentaries, discussion panels and more. Something collective and social; religious and cultural centers where our people may have psychological or spiritual support, or get truthful information about our ancestors, or the incidents of our history. We need dividing the year with special celebrations related to happy or tragic milestones of our past; our own calendars of days of ‘saints’ (our heroes and those most representative). We need to retrieve the Greek, Roman, Celt, German and other names…”

That is, we need what we could not do in Christendom: having our own history because our history was usurped by the Christian clergy. We only have had a Judaic narrative inimical to the Aryan spirit. In one of his blog posts “The sublime Indo-European heritage”, Rodríguez wrote:

For hundreds of years our cultural genius was forced to speak in alien terms for our being. Think of the literature, the music or the architecture we would have had if we had not been dominated by a foreign ideology or culture; if we had remained Persians, Greeks, Germans, Slavs…

In short, for Rodríguez we need to create the Aryan community (ecclesia) which, for the above circumstances, we never had. The Aryan ecclesias need to thrive in our towns and cities. Our “priests” will be, according to my Spanish friend, not experts in theology but in history, anthropology and Indo-European linguistics. The priest of the 14 words must be skilled in the various Indo-European traditions. Such bonding in quasi-religious temples will only be for whites. The rest of the peoples or races are excluded. This won’t be a universal ideology but an ethnic one.

Rodríguez graciously allowed me to translate and publish his epistles and philosophy for the present book. On the other hand, American white nationalists seem to be living in another age. While visiting their blogsites it never ceases to surprise me the enormous quantity of Christians among them. I have already said that Pierce was the best mind that the United States has produced. I would go as far as blaming American Christianity for the fact that Pierce’s association, the National Alliance, disbanded after his death on July 23, 2002.

In sharp contrast to the prevailing paradigm in white nationalism, in a February 1989 bulletin for National Alliance members, Pierce said:

The greatest obstacle to the survival of our race is Christianity. Even with all their malice and cunning, the Jews would pose no real threat to the race were it not for their Christian collaborators. In the U.S. just as in South Africa, the Jews may be pulling a lot of strings behind the scenes, but the troops in the war against the White Race are mainly White Christians filled with religious guilt and obsessed with the need to expiate that guilt by sacrificing their own race on the altar of “equality”.

Let us never forget… that Christianity itself is an alien, hostile, racially destructive creed of Jewish origin, and in the future most of those who have fallen under its spell will continue to be our enemies and the enemies of our race.

Apparently, those Christian sympathizers who inherited the National Alliance censured the above memo, which Pierce wrote twenty-seven years ago. In this section we will see how, more than seventy years ago, Adolf Hitler also showed far more enlightened views about Christianity than American white nationalists today.

David Irving, the famed historian of the Third Reich, wrote:

The Table Talk’s content is more important in my view than Hitler’s Mein Kampf, and possibly even more than his Zweites Buch (1928). It is unadulterated Hitler. He expatiates on virtually every subject under the sun, while his generals and private staff sit patiently and listen, or pretend to listen, to the monologues.

Hitler’s talks were transcribed from 1941 to 1944. His remarks were recorded by Heinrich Heim, Henry Picker and Martin Bormann in shorthand. The book has been translated to English and the Ostara Publications edition should be read to understand the historical Hitler in contrast to the fantastic Hitler of the media. In this section I will include Hitler’s table talks about Christianity; the first one taken from what the Führer said in a night of July of 1941.

I will also include some texts by a commenter who posted under the penname of Jack Frost. I find hilarious that at the white nationalist webzine The Occidental Observer other commenters still believe that the US started unpolluted. Jack Frost rubs salt into their wounds. The fact is that the principal author of the Declaration of Independence and the third President of the United States violated, or allowed among one of the male members of his family to violate, our First Commandment: thou shalt not mix your blood with non-whites, let alone a nigger. Replying to his angry critics, Frost said: “The fact is that the Jefferson Y chromosome entered the Hemings line [a Negro family], and it is still true that it came either from Jefferson himself or one of his male relatives. In the latter case, either he knew his slave was being used sexually, which makes him a pimp, or he didn’t know, which makes him a fool. The Hemings case was not unusual.”

Most American blacks today have higher IQs than African negroes precisely because such happenings among slave owners were not unusual. What infuriates me the most about miscegenation is that the comparatively smart blacks and mulattoes we see on TV have been using their Anglo-Saxon genes to subvert what remains of Anglo-Saxon culture. This was a gift of compassionate Christians who did not castrate the slave negroes while arriving into the shores of the New World.

Young Americans who are starting to question the worldview of the Founding Fathers are realizing that men are not created equal, nor are women equal to men; that these beliefs are religious beliefs, and that society is just as religious as ever it was—I am quoting them—with an official state religion of progressivism: an evil religion. I would go as far as claim that egalitarianism, equality, universalism, the brotherhood of man, the purported inexistence of races and its corollary, non-discrimination as the central value constitute the faith of the worst generation ever since prehistory!

Genuine post-Christians do not propose that the West went wrong forty or fifty years ago, or even two-hundred years ago after the French Revolution; but millennia ago with the debasement of the Aryan gene pool among the Roman citizenship and the eventual destruction of the hard ethos of the classic world. Christianity introduced universalism and the Byzantine Empire, originated by the first Christian Emperor, soon became a mongrel empire. A thousand years later the remaining whites had a choice to revaluate Christian values after the Renaissance, but the Reformation did the exact opposite: it brought the monkey of the Old Testament onto the whites’ backs (cf. Nietzsche’s text in this section). The Enlightenment was dangerously optimistic about human nature and the State, another “good news religion, telling us what we wish to hear, but about this world instead of the next.” Furthermore, the Enlightenment does not actually represent a clean break from our ancestors’ religion.

There are two ways of looking at western history. The accepted view is that Christianity reached its peak in the times of St Francis of Assisi and St Thomas Aquinas in the thirteenth century. This is only true if our glance is purely dogmatic (Aquinas), not axiologic (St Francis). The novel approach is that Christianity did not decay; it mutated like a virus for the white mind. To put it succinctly, the so-called Enlightenment and liberalism are but Secular Christianity. From the axiological viewpoint, Christianity, a red giant star that is about to die, that fateful experiment that started with Constantine, has reached its peak in our twenty-first century. Essays by Revilo Oliver, Manu Rodríguez and Tom Sunic explaining this claim will be included in this section.

This section also reproduces translated excerpts of the general introduction of Karlheinz Deschner’s Kriminalgeschichte des Christentums (Criminal History of Christianity). I must note that Deschner, who died when I was editing this book, was a liberal and probably would have disapproved my inclusion of his translated text in the present collection. Hadn’t Britain declared war to Germany in the last century we would have now thorough German studies on the criminal history of Judaism and Christianity not from the pen of liberals like Deschner, but from National Socialists. The point of including an abridgement of Deschner’s introduction to his incredibly erudite, ten-volume work, is that most white nationalist Christians ignore the history of the Church. Finally, I include Nietzsche’s last pages of his book The Antichrist and a post by a well-known commenter in nationalist forums, Franklin Ryckaert, asking if Christianity is redeemable.

The next article reproduces excerpts from the remains of Against the Galileans by Julian the Apostate, Roman Emperor from 361 to 363 C.E. Remains I say, because the Imperial Church did not even respect the writings of one of their emperors if he happened to dismiss Christianity. Julian only reigned twenty months. In 364 his friend Libanius stated that Julian had been assassinated by a Christian.

Solitude

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 stepping stone 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; a stepping 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. 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 calamity 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—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 lyric 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

The Fame, 7

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin


 
“I’m William Pierce. I’ve been waiting for you.”

Pierce looked to me to be around sixty years old. He is a couple inches taller than I am, which would make him about 6’3” or so. He has a large head and graying and thinning conventionally cut hair parted on the left side. His hair was long enough so that it curled up in the back. He is a bit hunched, and his head nestles down into his shoulders and thrusts forward. What stood out to me about his face were his large forehead and mouth. His face is unlined, his nose is straight and unremarkable, and his small ears protrude some. His eyes were blue behind the thick lenses of the conservative plastic-framed glasses he had on.

That day, Pierce had on a jeans jacket over a dark blue T-shirt with a pocket in which he had what appeared to be a white index card. His faded blue jeans hung straight down in the back in the way they do with older men. He had on brown workboots. Around his waist was a pistol belt. A holstered weapon was on his right and more to the back than to the side. The weapon wasn’t visible because he had pulled his T-shirt over it.

Pierce’ s basic appearance is long and lean, but when I shook hands with him I was taken by the size and strength of his hands and forearms which showed beneath his rolled-up jacket sleeves. His handshake was firm and confident. I had read that Pierce, as it was phrased, “doesn’t have a very dynamic presence.” That certainly wasn’t the impression I was getting. He had the air of somebody important and as being the kind of person who very much fills up the space they are in.

“Come on in,” Pierce said, motioning with his left hand toward the building to my right. I turned and for the first time got a good look at the National Alliance headquarters building. It is two stories tall and perhaps sixty feet wide.

The most prominent feature of the building is a ten-foot-high dark brown symbol attached to the building above the door. I couldn’t tell whether it was made of metal or wood. It looks something like a Christian cross except that the crossbar is longer and instead of going straight across from nine o’clock to three o’clock, it is as if it were cut at the mid-point and the two pieces, still attached to the vertical bar, are pointed upward toward ten-thirty and one-thirty. I later learned that this is called a Life Rune and that it is the symbol for the National Alliance. I remember having an emotional charge that first time I took in this Life Rune image, so large and dominating. Especially in this setting, so removed from everywhere, it seemed alien, something out of Brave New World or 1984

Pierce has a Ph.D in physics, and this room is where he goes to get away from it all. One other thing on the second floor: a television set next to the back wall amid boxes of books. I believe it is the only one on the property. It turns out that Pierce and those around him are down on television, seeing it as a reality-distorting and mind-warping force in the hands of their adversaries. Pierce isn’t about to get the cable, and the only station that reaches this remote area is an NBC affiliate—barely reaches, the picture is snowy and doesn’t qualify as being in color. Pierce is a faithful watcher of the NBC evening news. As far as I know, that is the extent of his television viewing other than tapes friends and followers send him, and I don’t believe anyone around him watches television at all.

The Fame, 6

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin


 
Pocahontas County, West Virginia, where William Pierce has lived since 1985, is a mountainous area in the southeast part of the state. There are trees everywhere in Pocahontas County: black walnut, hickory, oak, eastern poplar, apple, pear, red maple, sugar maple, and buckeye. Pocahontas County is shaped like a bowling pin tipped to the right and is about fifty miles from top to bottom and thirty miles across at its widest. Nine thousand people live in the county’s nine hundred square miles. The county seat and largest town is Marlinton, with a population of eleven hundred. Pierce’s land is at Mill Point (population fifty) in the center of the base of the “bowling pin.” His three hundred forty-six acres go up the side of Big Spruce Knob, which is between Black Mountain and Stony Center Mountain.

In a letter to me before I came to visit him that first time, Pierce had this to say about where he lived:

This area is off “the beaten path” in that it has no industry other than small farms, no transportation hubs, no transient population, and very little traffic, pollution, or crime. Although it is mountainous and very beautiful, the lack of tourist facilities other than a ski lodge in the northern part of the county leads to a blessedly small number of tourists and vacationers.

With the exception of four or five non-Whites imported by criminally insane Christian groups, the population is entirely White and sparse. The early settlers were Scotch- Irish, German, Dutch, and English, and a handful of family names—McNeill, Sharp, Pritt—dominate the telephone directory. It is extremely conservative in resisting outside influences, although television and the churches (which, unfortunately, have great influence here) are doing their worst to bring the New World Order to Pocahontas County.

The Fame, 5

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin


 
As the days and weeks went along, I noticed that Pierce seemed to look forward to our sessions, which were from 7:00 to 9:00 in the evenings after his long workday. It was at his suggestion that we talk consecutive evenings rather than the three times a week I originally had in mind…

Pierce is concerned with it all and how everything fits together—history, philosophy, politics, economics, the media, education, men-women identities and relationships, child-raising practices, and approaches to leisure—and that offered me the broad canvas, the inclusive frame of reference, I wanted. I didn’t think the fact that Pierce approaches these concerns from a position on the extreme end of the ideological spectrum was a drawback, because one of the ways to make better sense of what is going on at the core of American life, which is what I really want to do, is to contrast it with what is happening on its outermost edge…

I find Pierce to be an absolutely fascinating character and his story to be a whale of a tale. And besides Pierce, in the course of putting this book together I came across a number of other fascinating—which is not to say admirable—characters, among them, George Lincoln Rockwell, Robert Lloyd, Revilo P. Oliver, Francis Parker Yockey, Savitri Devi, Elizabeth Dilling, Bob Mathews, and William Gayley Simpson. This cast of characters and their world was all new to me, and I have had the treat of a terrific, real-life movie for the year and a half I have been working on this book. I found that that alone has been enough to keep me going.

Published in: on August 15, 2015 at 5:32 pm  Comments (2)  
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The Fame, 4

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin

 
In late 1997 I wrote Pierce a letter broaching the idea of writing a book about him and his ideas. In the letter, I said:

I’m not talking about anything authorized, that is to say, where explicitly or implicitly I have the job of fronting for you, making you look good, selling you. But at the same time, I wouldn’t be aiming to demonize you or set you up as a straw man to serve some agenda of my own. I also don’t want to play a game academics often play [I am a university professor], which is to stand above their subjects, as it were, and patronizingly critique them and make themselves look good in the process. What I do want to do is focus on the issues you raise and the ideas you affirm and your current activities within the context of the events and circumstances of your life, and to present it as objectively as I can. Whatever else comes through, I want who you are and what you are and where you have come from put out there for readers straight and true. I am not interested in exposes or inside journalism. I am interested in where this culture and society is heading and how we live our individual lives, and what you and what you represent have to do with that.

Pierce wrote back:

Your idea is an intriguing one. I am not convinced that the things I have accomplished to date merit a biography—although I always am trying to acquire more merit. From a practical point of view, if you succeed in getting a biography of me published and it is not a hatchet job, it should be helpful. Although you might be subject to pressure from your publisher to produce a book fitting a certain stereotype of me and my message. Anyway, it is a project that I am willing to discuss with you.

I wrote back to Pierce that I wasn’t planning on writing a full-scale, detailed biography, bringing in multiple sources and perspectives and all. Rather, I was thinking of something akin to what goes on between a subject posing for a portrait and an artist. That is to say, the book would essentially be about him and me: the way he presents himself to me and the way I make sense of and render that presentation. I said I wanted to hear him talk about his life growing up and what he has done as an adult. I wanted to learn about the circumstances in society and the people and experiences and ideas that have had an impact on him. I wanted to become familiar with the books that have made a difference to him—I’ d like to read them if I haven’t—and see if I can learn why they affected him as they did. I wanted to look at how his public life and private life have affected one another. I wanted to do those things in order to paint a picture of him, so to speak. So a portrait would be a more accurate way of referring to what I had in mind than a biography.

And, really, I said in the letter, I am not setting out to do a hatchet job on you. I am not intending to write a judgmental book; rather, I want to be a vehicle that will allow readers the chance to get a good look at you and to decide for themselves what they see. I told Pierce I would stay away from slanting or channeling people’ s impression of him by tacking negative labels on him—neo-Nazi, anti-Semite, bigot, hater. However, he had to understand that after hearing what he has to say and reviewing what he has done with his life, readers may well decide that, indeed, those labels suit him. And as for publishers pushing me to fit him into a certain stereotype—he had mentioned that possibility—I told him that I was not going to bend reality for anybody.

I told Pierce that I wanted to meet him in person—I hadn’t at that point—and talk more about this project and see if it seemed as if the two of us could work together. I said I thought a couple of hours with one another should give us a good sense of whether we ought to keep exploring this idea.

Pierce said that was all right with him, and I went to see him in West Virginia. This was in the fall of 1997. We talked for two hours in the afternoon at his office in the National Alliance headquarters building on his three hundred forty-six acre plot of land. Basically, we got acquainted. He asked me about what things were like at the university where I am on the faculty, and we talked about university politics for a time. I thought the session went well. Pierce seemed open and unthreatened—I had expected more wariness, which would have been understandable—and he was congenial and expansive. At the end of that first meeting, we decided that I should come back and spend a full work day at the property.

Published in: on August 12, 2015 at 11:54 am  Leave a Comment  
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The Fame, 3

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin

 
In addition to the weekly broadcasts and book-selling activities, Pierce writes the copy for a members-only monthly National Alliance newsletter. There is also the irregularly published glossy magazine, National Vanguard, which the ADL [Note of the Ed.: a Jewish hate group] report says attempts to intellectualize the Alliance’s racist and anti-Semitic agenda. The highbrow tone of National Vanguard contrasts sharply with the cruder, poorly-edited propaganda materials of other extremist groups and heightens the appeal the National Alliance has among those whom the report refers to as “better-educated bigots.”

Explosion of Hate notes that other murderers and terrorists besides Timothy McVeigh appear to have been inspired by Pierce’s violence-filled writings and pronouncements. In the 1980s a gang calling itself the “Order,” after the elite paramilitary unit in The Turner Diaries, went on a crime spree which included bombing a synagogue, murdering a Jewish talk show host, counterfeiting, and robbing over four million dollars in an armored car heist. The Order’s leader, Robert Mathews, was a member of the National Alliance and recruiter for the Alliance who once spoke at one of the organization’s national conventions. Reportedly, Mathews told people that he was intent on being the catalyst for an uprising against the System like the one described in Pierce’s book.

Mathews, who was killed by FBI agents in a shoot-out, has become a martyr and cult hero among right wing fringe elements and a model for others who would follow his lead. The ADL report cites the statement of then-publisher George Burdi in the skinhead-oriented magazine Resistance invoking Mathews’ memory in the course of singing the praises of the National Alliance. Said Burdi: “The National Alliance is clearly the most forward-looking and progressive racialist organization in the world today, and it is no wonder that Robert Mathews endorsed them so wholeheartedly.” Another example, authorities say a white supremacist group calling itself the Aryan Republican Army and led by a man called Peter Langan committed twenty-two bank robberies and bombings across Midwest between 1992 and 1996. Langan praised Robert Mathews and instructed his viewers to “learn from Bob.” Not surprisingly The Turner Diaries was required reading in the Aryan Republican Army.

The ADL report lists a number of recent crimes that can be linked in some way to Pierce and the National Alliance. Among them:

  • In March of 1998, Dennis McGiffin and two others were charged with conspiracy to possess and make machine guns. FBI agents testified that McGiffin and the others were influenced by The Turner Diaries. They planned to form a “New Order” and talked of, among other things, bombing state capitols and post offices and poisoning public water supplies with cyanide.
  • In 1997, Todd Vanbiber, a National Alliance adherent in Winter Park, Florida, pleaded guilty to illegally constructing and possessing explosives and was sentenced to six-and-one-half years in prison. At a sentencing hearing in October 1997, a cellmate testified that Vanbiber admitted he planned to use the bombs against African Americans attending Fourth of July celebrations. A Federal complaint against Vanbiber alleged that he had met with William Pierce at his West Virginia compound for two hours and while there donated one thousand dollars to the National Alliance and purchased seven hundred dollars worth of its literature.
  • In December 1995, a black couple was gunned down near Fort Bragg in North Carolina in what prosecutors called a racially motivated killing. James Burmeister and Malcolm Wright, members of the 82nd Airborne Division, were convicted of the murders and sentenced to life in prison. Burmeister and Wright reportedly read National Alliance propaganda. Prior to these events, the National Alliance had been attempting to attract members among U.S. Army personnel at Fort Bragg. One of its activitists, Robert Hunt, a soldier and recruiter for the Alliance, rented a billboard and used it to post an advertisement and local phone number for the organization.
  • In April of 1996, Larry Wayne Shoemaker killed one African American and injured seven others in Jackson, Mississippi. According to his ex-wife, Shoemaker first encountered National Alliance propaganda in the mid-1980s, when he borrowed The Turner Diaries from a friend. She said her husband wasn’t the same after he read Pierce’s novel. “It was like an eye-opener for him,” his wife said. “There was a distinct difference in him.” Shoemaker soon began subscribing to Pierce’s monthly publications.

The Fame, 2

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin


 
In William Pierce’s novel, The Turner Diaries, the events that set off the anti-government terrorist acts of Earl Turner were a series of brutish government raids on gun owners following the passage of federal legislation outlawing the private ownership of firearms. Turner reacted to the raids by blowing up a federal building with a fuel-oil and fertilizer bomb concealed in a truck. Not only was the composition of the fictional bomb almost exactly the same as the one Timothy McVeigh constructed and detonated, it was also almost exactly the same weight. It seems very probable that McVeigh saw parallels between the government raid on the Branch Davidians in Waco to enforce anti-gun laws and the gun raids portrayed in The Turner Diaries, and that McVeigh responded to what he saw as the unwarranted and violent assaults on gun owners in Waco the same way that the protagonist in Pierce’s book, Earl Turner, had responded to the heavy-handed crackdowns on gun owners by agents of the fictional federal government.

Anti-Defamation League [Note of the Ed.: A Jewish hate group] sources have reported that just days before the bombing, McVeigh mailed an envelope to his sister in Florida containing copies of the cover and selected pages from The Turner Diaries. He included a note that said she should be sure to read the back cover. On the back cover of The Turner Diaries at the top in bold black letters is the question, “What will you do when they come to take your guns?” And then the answer: “The patriots fight back with a campaign of sabotage and terror.” When McVeigh’s sister learned of her brother’s arrest in connection with the bombing, she burned the contents of the envelope.

Incidentally, McVeigh’s accomplice in the bombing, Terry Nichols, also may have been influenced by the writings of William Pierce. Federal agents found a copy of another of Pierce’s novels, Hunter, in Nichols’ home. They saw few other books in the house. Hunter, written in the late 1980s, is Pierce’s follow-up to The Turner Diaries. It recounts the exploits of Oscar Yeager, who tries to “cleanse” America by killing first interracial couples and then Jews.

In the weeks immediately preceding the bombing, McVeigh stayed at the Imperial Hotel off Route 66 near Kingman, Arizona. Several sources have reported that between April 5th and April 11th McVeigh made seven calls to a message center operated by a radical right-wing organization called the National Alliance. The chairman of the National Alliance is William Pierce. Two of the seven calls allegedly were patched through to Pierce’s unlisted number in West Virginia where he is headquartered.

The Turner Diaries was the very first piece of evidence introduced by the prosecution at McVeigh’ s trial in Denver. During the trial, several of McVeigh’s friends told the court that he had mailed them copies of the book along with a note encouraging them to read it. One of them, Kyle Kraus, a buddy from McVeigh’ s army days, testified that when he learned of the Oklahoma City bombing, he was immediately reminded of scenes from the book and grabbed the copy McVeigh had sent him and took it to the local FBI office.

McVeigh’s first contact with The Turner Diaries came when he was in the army and ran across an advertisement for the book in the mail order section of the survivalist magazine, Soldier of Fortune. McVeigh ordered the book and according to those around him at the time awaited its arrival with eager anticipation. When the book finally arrived, McVeigh became obsessed with it, reports his roommate William Dilly. “He took it into the field and read it for three weeks straight,” Dilly said. “He said it was really wild and tried to get me to read it.” Another friend of McVeigh’s, Brandon Sticky, said that McVeigh read and re-read the book and was known for constantly carrying his well-thumbed copy of the small paperback around with him in his pocket.

After leaving the service, McVeigh sold The Turner Diaries at weekend gun shows, often for less than his own cost. Fellow gun-show merchants said it was as if the contents of the book were his religion and he were looking for converts. “Mostly, McVeigh’s fervor came from The Turner Diaries,” a gun collector who crossed paths with him said later. “He was its greatest publicist. He carried the book all the time. He sold it at the shows. He’d have a few copies in the cargo pocket of his cammies. They were supposed to be $10, but he’d sell them for $5.”

Apparently The Turner Diaries altered the course of Tim McVeigh’s life as well as the lives of thousands of people in Oklahoma City. And to the extent that the Oklahoma City bombing is a memorable event—and even, in ways that are not clear to us now, a significant event—William Pierce’s self-published novel has become part of the history of America.

The Fame, 1

WLP

From The Fame of a Dead Man’s Deeds:
An Up-Close Portrait of William Pierce

by Robert Griffin


 
 

Cattle die, and kinsmen die,
And so one dies oneself;
One thing I know that never dies:
The fame of a dead man’s deeds.

—Pre-Christian Norse poem.

 

PREFACE

It was a little after 7:00 p.m. on one of the pleasant summer evenings I had come to expect in the mountains of West Virginia. I was waiting for William Pierce in his cluttered, book-lined office in the National Alliance headquarters building. I had been living in this remote area on Pierce’s property for over two weeks at that point. When I had come to his office a couple of minutes before, I was surprised to find that Pierce wasn’t there. We were well into a series of interviews I was conducting with him in the evenings, and he’d always been here when I arrived. I assumed that something had held him up and that he would be along in a minute or two. I set up my tape recorder and went over the notes I had put together about the areas I wanted to explore during that night’s session.

I had just finished going through my notes when out of the corner of my eye I saw someone come in through the door to the left of where I was seated. It wasn’t Pierce but rather his new wife, with Pierce right behind her. That surprised me; always before, Pierce had been alone.

“Bob, could you and I talk after you talk with Bill?” Pierce’ s wife said in her halting, heavily-accented English and in her polite and gentle way. She had come from Eastern Europe to West Virginia less than a year before. She and Pierce had not met before she came, and after she was here only a month they married. Pierce’s wife is an attractive woman of about fifty I would guess, with auburn hair and very fair skin. She had taught art to children in her native country. I was taken by her calling him “Bill.” She was the only one who lived or worked on the property who did. To everyone else, including me, he was Dr. Pierce. She seemed on edge about something. She was usually smiling and upbeat, but not now.

“Oh, why don’t you two talk now,” Pierce interjected gruffly. “You don’t have to wait until later.”

With that, Pierce’s wife sat down on the nearest of a row of chairs that face Pierce’s desk. I was seated a couple of chairs away from the one she sat on. Pierce went around his desk and took a seat behind it.

There we were, the three of us. It was silent for a moment. There was tension in the air, but I had no idea what it was about.

Pierce’s wife turned and faced me. “I have something to ask of you,” she said. She seemed shaken.

“Is there something wrong?” I asked.

“I’m afraid,” she replied.

“Afraid?”

“Bill gets letters from people who say they are going to kill him. I was here for four months before I knew that. I didn’t know that!”

“You do look frightened,” I said.

“I’ve asked Bob [Bob DeMarais, an aide to Pierce] if something happens to Bill to help me return to my country.”

I didn’t know what to say, and up to that point Pierce hadn’t said anything.

“In your book,” she continued, “please don’t use my name or say where I am from. And please don’t show my picture. I am afraid something will happen to me if people know who I am.”

I said I didn’ t want to see her afraid like this, and that I would use some other name for her, and that I wouldn’t say what country she was from or use her picture.

“Thank you,” she said. “That is very nice of you.”

At this point, still seated, she dipped her hand into her pants pocket and pulled out a pistol. I jumped. “I carry this everywhere I go,” she said as she held the gun neck high in her right hand to display it to me.

I was speechless and stared at the gun.

“Don’t be waving that gun around, it’s loaded!” Pierce barked.

“You maybe think it is silly I have a gun,” she said to me, the pistol now in her lap. “But Bill wears a gun all the time. He has it right next to him when he goes to sleep.”

As a matter of fact, Pierce had a holstered weapon strapped to his waist at that very moment—I’d gotten used to that. I reiterated that I would protect her identity.

So I will call Pierce’s wife Irena in the book. It is the only name I have changed.

“We’re unique”

These two subjects are not unrelated: (1) As to date I got only one germane response to my Syssitias piece that I posted two weeks ago—Ward Kendall’s. And (2) my yesterday diatribe against white nationalists—“They are behaving like a cuckold watching two niggers, capitalism and Christianity, fucking his wife”.

They are two sides of the same coin. As William Pierce put it in Hunter:

dr_pierceJust because you and I have the balls and the inclination to join such a fight doesn’t mean that anyone else does. We’re unique. There aren’t any others like us left in this degenerate age. You’d end up with a few hundred White volunteers, and you’d find those impossible to discipline. The rest would be sitting at home waiting for their television sets to come back on and tell them what to think, running with the niggers and joining the looting and raping, or praying for Jesus to save them. Understand?

And you keep telling me that it’s all because of the Joooz? Don’t make me laugh!