On Heisman’s (((book)))

I will not read beyond page 500 of Heisman’s book. Although what I reproduced in my extracts is very interesting, it is irritating that, throughout his book, Heisman hides the obvious: that all this universalism and love of the neighbour of other tribes he writes about is not practiced by his own tribe!

Throughout what I’ve read of his book, Heisman does not even mention that the Bible reduced to a nutshell means ‘ethnocentrism for me’ (OT) ‘but universalism for thee’ (NT).

The omission is not innocent, as the thesis of Suicide Note is that Judaism will lead technological humanity to the creation of Artificial Intelligence. After detecting its main omission—that Judaism does not impose miscegenation on the Jews—it is easy to see that all the sci-fi theodicy of his book is a big smokescreen.

That the philosophy of Heisman is self-serving from the Jewish point of view is also noted in the fact that he puts monotheism as high as if it were the forerunner of A.I., thanks to capitalism. It is so false that analogy that it is enough to remember a sci-fi film that I saw as a teenager: in which two countries separately created their own A.I. If something resembles the artificial intelligences that supposedly capitalism will create, it is polytheism, not monotheism.

Heisman is not only a sophist. There is poison for the Aryans in his book, even though we can use his Suicide Note here and there, which I have been quoting this month. Consider his words:

Auschwitz and the Singularity [his futuristic Golem-A.I.] are two diametrically opposite final solutions to the paradox at the core of Judaism. [page 99]

When I read it in due context, it suggested to me that his philosophy is a prophylactic trick to prevent a second Auschwitz. And by the way, from what little he says about racists, it is clear that Heisman had not read the most substantial white nationalism that could be seen on the Internet before his suicide in 2010.

Heisman was not an honest author. All his book looks like a psyop. The advantage of printing a text, as I did with the first 500 pages (which I did not read all of), instead of reading online, is that at the bottom of the pages one can fill the paper with critical notes: what I did. I could easily write a five-thousand-word book-review but will not; I prefer to say only the essentials.

On page 322 Heisman confesses: ‘Speaking as a Jew, I believe that…’ It is significant that in his book of almost two thousand pages, he does not mention the Golem except in a non-Jewish context when referring, on page 1278, to the restoration of 1660 by William the Conqueror. (A golem is, in Jewish mythology, an animate being made from inanimate matter.) My chosen extracts do not denote the poison hidden in Suicide Note. In my opinion, Heisman was a champion of evil. Like the medieval folkloric tale, he wants to create a sort of Yahweh in the real world: a Golem with the technology of our century.

The funny thing is that from the first pages of his book, Heisman explained very well the meaning of the star of Israel. He says that the normal triangle represents the Egyptian pyramid; the inverted triangle, the Jewish subversion in that society, and that if we interpose the two triangles, we have:

The Star of David, the symbol of Judaism:

▲ + ▼ = ✡

This conceptual inversion of Egyptian social order is at the very heart of Judaism’s monotheistic revolution.

The objective of the priests of the 14 words is to put the pyramid back on its solid base, instead of putting the niggers up, which is what the Judeo-Christian inversion of values did.

Heisman’s suicide note, 10

Friedrich Nietzsche claimed that modern morality and modern democratic, egalitarian ideas are superficial secularizations of Christian values. His masterful philosophical and psychological analysis of Jesus and his movement is the starting point of any significant discussion about Christianity’s relationship to modern values. Christianity, he claimed, was a slave morality, and modern egalitarianism rests upon the underlying victory of value revolution Christianity initiated.

Yet the secularization thesis is not an exclusively elitist insight. As popular historian Thomas Cahill put it in The Gift of the Jews, “There is no way that it could ever have been ‘self-evident that all men are created equal’ without the intervention of the Jews.” No matter which way one looks at it, whether elitist or populist, Jews, including Jesus, have been decisive in molding the evolution of civilization in the West through the inordinate influence of Christianity.

Contra Nietzsche, evolutionary biologist Richard Dawkins, in The God Delusion, takes the diametrically opposite view that “modern” morality does not come from the Bible. One of the greatest failures of Dawkins’ book is that he fails to even mention Nietzsche; he fails to mention the most relevant and potent challenge to his belief that the morality of modernity has nothing to do with the Bible. Among the reasons that Dawkins did not confront Nietzsche, perhaps this is the most obvious: if Nietzsche is right, Dawkins is wrong…

Dawkins believes in an ever-moving Zeitgeist. This spirit of the times is a spirit of progress that moves away from prejudices such as racism, sexism, and homophobia, and towards some form of political equality. This politically leftwards shift, he claims, has no connection with religion; it even marches on despite religion. But if modern egalitarianism does not come from the Bible, then where does it come from? Dawkins explained:

The onus is not on me to answer. For my purpose it is sufficient that they certainly have not come from religion.

That is an explanation? How can religion be ruled out if he has no substantial alternative explanation? While his atheism is a lack of belief in God or gods, he is unable to offer a positive scientific explanation for the modern Western values he has faith in. Dawkins accepted the premise that morality is ‘not necessarily constructed by reason’. But if reason cannot determine fundamental values, then liberalism and the mysterious modern Zeitgeist of progress rest on fundamentally irrational foundations.

Dawkins apparently believes in a spontaneous generation or special creation theory of modern values. In the special creation theory of modern political equality, Christianity has nothing to do with its quick and sudden evolution. “Progress” thus progresses from a spontaneous generation of modern egalitarian values. Dawkins writes almost as if modernity did not evolve out of the Christian world that preceded it…

Jesus turned the ancient world upside down. Either Roman/Jewish war would tear him apart, or Jesus would tear Roman/Jewish war apart by attacking the kin selective nepotism that polarized both Roman and Jew in opposition to Jesus himself. Jesus reversed kin selective values through hatred of the family. Dawkins apparently prefers the Old Testament on this point, and criticized Jesus for his “dodgy family values.” But if Dawkins is going to criticize Jesus’s anti-kin selective values, he should really criticize the values of modernity. What “modern moralist”, Dawkins asked, would follow Abraham? Yet Abraham’s willingness to kill his own son in the name of God is a theological root of Jesus’s hatred of the family. God was not to be confused with pure family values…

To reverse kin selection is to destroy the human family. This is how Jesus attempted to bring the world-rule of the selfish gene to an end. In standing as an individual against kin selective, Jesus acted as the supreme monkeywrench in the gene machine that undergirded modern individualism.

Dawkins hypothesized that indiscriminate altruism in the modern context, along with sex with contraception, are misfirings of former genetic adaptations. Since Dawkins subscribes to some form of the liberal egalitarian Zeitgeist, this means that Dawkins values this misfiring of ancient genetic adaptations. Dawkins thus believes that these forms of genetically maladaptive behavior are good. Why does Dawkins value genetically maladaptive behavior?

Jesus represented a social problem and his innovative ethics represent, in a sense, a kind of solution. Jesus’s ethics are fundamentally selfish in the sense that, in attacking kin selective altruism with an incompatible standard of anti-kin selective altruism, he opened a place for the half-breeds… Christianity, an antidote to genetically adaptive hatred, is probably the deepest source of the implicit modern valuation that the nepotism of kin selection (i.e. Christ killing Nazi racism) is evil.

Jesus was a mutt, but not just any kind of mutt. Jews and Romans were considered political opposite—and often spiritual opposites. Romans considered themselves the alphas of their world, and the Jews the omegas of their world. Jews considered themselves alphas in the eyes of God, and the Romans as the moral omegas of their world. Jesus combined these incompatible alpha/omega conflicts within himself. Jesus could be conceived as both the alpha and the omega his social order. All previous “social” boundaries were broken in his individual being. His very existence implicated the breaking of all social boundaries. All the seeds of modernity, as a break with the ancient world, are latent within the existence of Jesus…

Being a bridge of the gulf between gentile and Jew in life, Jesus was a bridge of the gulf between gentile and Jew in death. Gentile assimilation of Christianity over a thousand medieval years gradually engendered the modern idea of humanity. The assimilation of Jew and gentile in Jesus is what opened assimilation of Jew and gentile in the modern West.

If reason, in itself, cannot determine fundamental values, it becomes clearer that Christianity provided the ethical ends, while modernity bridged the chasm between the real and ideal by providing the technological means to realize those ethical ends. Modernity was bred out of a struggle between the real and the ideal in the form of a struggle for moral superiority…

The path towards self-destruction through moral superiority can be discerned in Matthew 5:38-39:

You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also.

When Jesus say “But I tell you”, he is upping the ante above Judaism’s upping the ante above paganism.

Non-violent resistance is not a modern invention; it was practiced by first-century Jews against Rome. Jesus’s political powerlessness, however, became the limitation that grounded his theological innovations. Jesus’s innovations with Judaism mirrored the origins of Judaism itself in paradigmatic Egyptian slaves. The less powerful one is, the higher one’s ethic may be—at least in principle. Christianity is more evolved than Judaism in that it has even lower or more forgiving standards of what a good human being is than Judaism…

Jesus’s death as a gene propagator, and resurrection as a meme propagator, can be understood as a supernatural defiance of the “natural law” of natural selection. Bodily death was not the final word.

The sanctification of human life in opposition to natural selection was Biblically expressed through the notion of the human soul, and especially mind/body dualism…

Modern liberalism has not been inclined to acknowledge its historical debt to Christianity anymore than Christianity has been historically inclined to acknowledge its Jewish parentage. Yet one cannot fully understand the secularization of Christianity except as a development with roots in the preceding paradigm of Christianity’s separation from Judaism.

When rootless West moderns trace their roots to Christianity, they are led to Christianity’s roots in Judaism (this is surely a formula for rootlessness).

[pages 488-500]

Heisman’s suicide note, 8

Americanism is really a form of Judaism

Years after the death of his comrade, Karl Marx, and only about a year before his own death in 1895, Frederick Engels, co-founder of the communist movement, published an essay called “On the History of Early Christianity”. It began:

The history of early Christianity has notable points of resemblance with the modern working-class movement.

Like the latter, Christianity was originally a movement of oppressed people: it first appeared as the religion of slaves and emancipated slaves, of poor people deprived of all rights, of peoples subjugated or dispersed by Rome. Both Christianity and the workers’ socialism preach forthcoming salvation from bondage and misery; Christianity places this salvation in a life beyond, after death, in heaven; socialism places it in this world, in a transformation of society.

Both are persecuted and baited, their adherents are despised and made the objects of exclusive laws, the former as enemies of the human race, the latter as enemies of the state, enemies of religion, the family, social order. And in spite of all persecution, nay, even spurred on by it, they forge victoriously, irresistibly ahead. Three hundred years after its appearance Christianity was the recognized state religion in the Roman World Empire, and in barely sixty years socialism has won itself a position which makes its victory absolutely certain.

Engels thus believed that a form of socialism “did in fact, as far as it was possible at the time, exist and even became dominant—in Christianity.” Christianity had a “class” appeal comparable to monotheism’s earlier storybook appeal to a “class” of Pharaoh’s Hebrew slaves.

Of all the attempts that have been made to link Christianity and communism, this is among the most significant. Written soon before his own death, it was like Engels’ final confession. Yet one point that Engels avoided, a point that would have been impossible for him not to take mental note of, was the Judaic origins of both Jesus and Marx. This unspoken theme was handled by downplaying the significance of the Judaic background of Jesus, and thus seemingly implying that the same held for Marx…

Whereas Roman values synthesized the good with the virtues of the soldier, Biblical monotheism disassociated the good from the virtues of the soldier… While Caesar presumed god-status as the highest among humans, Jesus on his crucifix attempts to demonstrate a way in which the lowest can be highest… Christian values turned the political arena from the arena of highest human virtue to the arena of the lowest human virtue…

Jesus, like Marx, takes aim at an entire system of perceived injustice. The Kingdom of God represents Jesus’s “system”. The Kingdom of God is Jesus’s equivalent of Marx’s imagined successor to the capitalist system. Just as Jesus claimed that he came, not to abolish, but to fulfill the laws of Moses (Matt. 5:17), Marx saw communism, not as the absolute negation of capitalism, but as the fulfillment of the logic of history. In both Christianity and communism, taking the most leftward logic to the extreme led to the production of something new and ultimately opposite.

In his papers on the Jewish Question, Marx wrote:

Christianity sprang from Judaism; it has now dissolved itself back into Judaism. The Christian was from the start the theorizing Jew; the Jew therefore the practical Christian, and the practical Christian has once more become Jew.

The classic “practical Christian” is the American. Americanism, then, is really a form of Judaism, not a form of Christianity. This implies that the capitalist age is a Jewish age, and that Karl Marx was a theorizing Jew who prophesized a new Christianity called communism.

Christianity collapsed into capitalism, in part, because Christianity attacked the patriarchal virtues of duty and family that override selfish individualism. Above all, it was the Christian valuation of a form of altruism that subverts kin selective altruism that helped pave the way towards capitalist individualism. In a sense, Christianity led the modern West to a state more like Jews. This means that Christianity inadvertently helped produce the capitalist world criticized by Marx.

Marx’s relatively superficial conception of “class” warfare has deeper roots in a more fundamental form of internal warfare—Jesus’s attack on the family:

Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword. For I have come to turn a man against his father, a daughter against her mother, a daughter-in-law against her mother-in-law—a man’s enemies will be the members of his own household.

Jesus’s sword was poised to divide kin, to divide the family, and to divide generations against themselves. This is a historical root of the Marxist “class” warfare that divides society on a higher level…

Jesus’s attacks on the Pharisees may have influenced Marx’s anti-Jewish tracts. Although Marx himself was born a German Jew, he was converted to Christianity at an early age. Just as Jesus was formally a Jew in an anti-Roman culture, Marx was formally a Christian in an anti-Jewish culture. But was Jesus treated as a full Jew? Was Marx treated as a full Christian? Just as Jesus became, in a theoretical sense, more Jewish than the Jews, Marx became, in a theoretical sense, more Christian than the Christians. For both Marx and Jesus, then, the issue of assimilation by law, but discrimination in fact, may have been a common impetus for world shattering prescriptions.

As Walter Kaufmann put it, Marx’s “impassioned interest in the salvation of wretched humanity made him the second Jew in history to be accepted by almost half of humanity as a messiah”…

Modern leftist causes would not have taken deep root without the fecund soil prepared by Christianity. The “Good News” of secular leftist revolutionary liberation was, in part, a reaping what Christianity had sown.

Hitler showed what can happen when the assumption of Christian influence is profoundly questioned. The difference between Roman altruism and Christian altruism is like the difference between National Socialism and Marxist socialism. The Nazis brought back the ancient pagan way that preceded Christianity as a corollary of bringing back the primacy of biological evolution.

[pages 463-470]

Heisman’s suicide note, 3

Rupture: How Christ hijacked
the moral compass of the West

The English word “virtue” is derived from the Roman word virtus, meaning manliness or strength. Virtus derived from vir, meaning “man”. Virilis, an ancestor of the English word “virile”, is also derived from the Roman word for man.

From this Roman conception of virtue, was Jesus less than a man or more than a man? Did the spectacle of Jesus dying on a Roman cross exemplify virtus; manliness; strength; masterliness; forcefulness? Consistent with his valuation of turning the cheek, it would seem that Jesus exemplified utterly shamelessness and a total lack of the manly honor of the Romans.

Yet the fame of his humiliation on the cross did, in a sense, exemplify a perverse variety of virtus, for Jesus’s feminine, compassionate ethics have mastered and conquered the old pagan virtues of the gentiles. Jesus’s spiritual penis has penetrated, disseminated, and impregnated the West with his “virtuous” seed. And it is from that seed that “modernity” has sprouted.

Jesus combined the highest Roman virtue of dying honorably in battle with highest Jewish virtue of martyrdom and strength in persecution. This combination formed a psychic bridge between pagan and Jew, i.e. between ideal cruelty in war and ideal compassion in peace. This is one way in which Christianity became the evolutionary missing link between the more masculine ethos of the ancient pagan West and the more feminine ethos of the modern West.

The original Enlightenment notion of revolution reflects a quasi-creationist view of change that makes the sudden rupture between the moral assumptions of the ancient and modern world almost inexplicable. However, if we take a more gradualistic view of social change wherein modern egalitarianism evolved from what preceded it, then the origins of modern political assumptions become more explicable. The final moral-political rupture from the ancients became possible, in part, because Christianity acted as an incubator of modern values.

Christian notions of “virtue” were not an outright challenge to pagan Roman virtue by accident; these values were incompatible by design. To even use the Roman term “virtue” to describe Christian morality is an assertion of its victory over Rome. The success of the Christian perversion of the manliness of Roman “virtue” is exemplified by its redefinition as the chastity of a woman.

A general difference between ancient Greco-Roman virtue and modern virtue can be glimpsed through the ancient sculpture, the Dying Gaul. The sculpture portrays a wounded “barbarian”. Whereas moderns would tend to imitate Christ in feeling compassion for the defeated man, its original pagan cultural context suggests a different interpretation: the cruel defeat and conquest of the barbarian as the true, the good, and the beautiful.

The circumstances of the sculpture’s origins confirm the correctness of this interpretation. The Dying Gaul was commissioned by Attalus I of Pergamon in the third century AD to celebrate his triumph over the Celtic Galatians of Anatolia. Attalus was a Greek ally of Rome and the sculpture was only one part of a triumphal monument built at Pergamon. These aristocratic trophies were a glorification of the famous Greco-Roman ability to make their enemies die on the battlefield.

A Christian is supposed to view Christ on the cross as an individual being, rather than as a powerless peasant of the despised Jewish people. If one has faith in Jesus, then one “knows” that to interpret Jesus as the member of a racial-religious group is wrong and we “know” that this interpretation is wrong. How do we “know” this? Because we have inherited the Christianity victory over Rome in that ancient war for interpretation.

Liberalism continues the Christian paradigm by interpreting Homo sapiens as individuals, rather than members of groups such as racial groups. If it is wrong to assume Jesus can be understood on the basis of group membership, then the evolutionary connection between Christianity and modern liberalism becomes clearer. Jesus was a paradigmatic individual exception to group rules, and his example, universalized, profoundly influenced modern liberal emphasis on individual worth in contradistinction to assumptions of group membership.

Love killed honor. The values of honor and shame are appropriate for group moralities where the group is valued over “the individual”. Crucially, such a morality is inconceivable without a sense of group identity. Jesus’s morality became liberated from a specifically Jewish group identity. Once it dominated gentile morality, it also eroded kin and ethnic identity. The Christian war against honor moralities became so successful and traditional [that] its premodern origins were nearly forgotten along with the native pagan moralities it conquered.

Jesus’s values implicated the end of the hereditary world by living the logical consequences of denying the importance of his hereditary origins. This is a central premise underlying the entire modern rupture with the ancient world: breaking the import of hereditary origins in favor of individual valuations of humans. In escaping the consequences of a birth that, in his world, was the most ignoble possible, Jesus initiated the gentile West’s rupture with the ancient world.

The rupture between the ancient and the modern is the rupture between the rule of genes and the rule of memes. The difference between ancient and modern is the difference between the moral worlds of Homer and the Bible. It is the difference between Ulysses and Leopold Bloom.

On Nero’s persecution of the Christians, Tacitus wrote, “even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man’s cruelty, that they were being destroyed.” The modern morality of compassion begins with Christianity’s moral attack on the unholy Roman Empire. Christianity demoralized the pagan virtues that upheld crucifixion as a reasonable policy for upholding the public good.

If, as Carl Schmitt concluded, the political can be defined with the distinction between friend and enemy, then Jesus’s innovation was to define the political as enemy by loving the enemy, and thus destroying the basis of the distinctly political. The anarchy of love that Christianity spread was designed to make the Roman Empire impossible. The empire of love that Paul spread was subversive by design. It was as subversive as preaching hatred of the patriarchal family that was a miniature model for worldly empire.

Crossan and Reed found that those letters of Paul that are judged historically inauthentic are also the ones that carry the most inegalitarian message. It appears that their purpose was to “insist that Christian families were not at all socially subversive.” These texts “represent a first step in collating Christian and Roman household ethics.” For these historians the issue is “whether that pseudo-Pauline history and theology is in valid continuity with Paul himself or is, as we will argue, an attempt to sanitize a social subversive, to domesticate a dissident apostle, and to make Christianity and Rome safe for one another.”

What could be more ridiculous that the idea that Jesus’s attack on Roman values would not need some “modification” before making themselves at home in Rome? Jesus and Paul were heretics of mainstream or Pharisaic Judaism and rebels against Rome. Since the purity and integrity of the internal logic of Christianity is hostile to purely kin selective values, there is no way whatsoever that Christianity could survive as a mass religion without corrupting Jesus’s pure attitude towards the family. Jesus’s values subvert the kin selective basis of family values.

That subversion was part of the mechanism that swept Christianity into power over the old paganism, but it was impossible that Christianity maintain its hold without a thorough corruption of Jesus’s scandalous attacks on the family. If not this way, then another, but the long-term practical survival of Christianity required some serious spin doctoring against the notion that Jesus’s teachings are a menace to society.

These, then, are the two options: the pure ethics of Jesus must be perverted or obscured as models for the majority of people or Christianity will be considered a menace to society. The very fact that Christianity did succeed in achieving official “legitimacy” means its original subversive message was necessarily subverted. State-sanctioned Christianity is really a joke played upon on a dead man who never resurrected to speak on his own behalf.

Official Christianity was making Jesus safe for aristocracy; falsifying Jesus; subverting Jesus. Rome subverted his subversion. Jesus attempted to subvert them—and they subverted him. (Bastards!) Yet without this partial subversion of subversion, Christianity would never have taken the deep, mass hold that is its foundational strength.

This insight, that pure Christianity must be perverted in all societies that wish to preserve their kin selective family values, is a key to understanding the process of secularization. Secularization is, in part, the unsubverting of the evidence for Jesus’s original social program from its compromised reconciliation with Rome. The first truly major step towards unsubverting Rome’s subversion of Jesus’s message was the Protestant Reformation.

The Roman Catholic hierarchy contains elements of a last stand of the old Roman pagan virtue, a reminder that it had and has not been subdued completely. The Reformation begun by Martin Luther was directed, in part, against this last stand. While Luther partially continued the containment of Jesus by checking the advance of the idea that heaven should be sought on earth, this German also continued the work of the Jewish radical he worshiped in attacking the hierarchy of Rome.

Secularization is the unsubverting of Jesus’s message subverted by Christian practice. Modern liberal moral superiority over actual Christians is produced by unsubverting the subversion of Jesus’s message subverted by institutional Christianity. There is an interior logic to Jesus’s vision based on consistency or lack of hypocrisy. Liberal arguments only draw this out from its compromises with the actual social world. In this role, Protestantism was especially influential in emphasizing individual conscience over kinship-biological imperatives based on the model of the family.

The average secular liberal rejects Biblical stories as mythology without rejecting the compassion-oriented moral inheritance of the Bible as mythology. That people, still, after Nietzsche, tout these old, juvenile enlightenment critiques of Christianity would seem to be another refutation of the belief that a free and liberal society will inevitably lead to a progress in knowledge. The primitive enlightenment critique of Christianity as a superstition used as a form of social control usually fails to account that its “social control” originated as a weapon that helped to bring down the Goliath of Rome.

Still, at the beginning of the twenty-first century, this old enlightenment era castigation of Christianity for not being Christian endures without realization that this is actually the main technical mechanism of the secularization of Christian values. When one asks, what is secularization?, the attempt to criticize Christianity for its role in “oppression”, war, or other “immoral” behaviors stands at the forefront. Liberal moral superiority over actual Christians commonly stems from contrasting Christian ideals and Christian practice. This is what gives leftism in general and liberalism in particular its moral outrage.

Secularization arises as people make sense of Christian ideals in the face of its practice and even speculate as to how it might work in the real world. Enlightenment arguments for the rationalization of ethics occurred in the context of a Christian society in which the dormant premises of the Christian creed were subjected to rational scrutiny. To secularize Christianity is to follow Jesus in accusing God’s faithful believers of a nasty hypocrisy:

Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness. (Matt. 23:27-28)

To charge Christians with hypocrisy is to relish in the irony of Jesus’s biting charges of hypocrisy against the Pharisees. Jesus’s attempt to transcend the hypocrisies inherent in Mosaic law’s emphasis on outer behavior was one germinating mechanism that produced Christianity out of Judaism. The same general pattern generated modern liberalism out of Christianity. Just as Jesus criticized the Pharisees for worshipping the formal law rather than the spirit of the law, modern liberals criticize Christians for following religious formalities rather than the spirit of compassionate, liberal egalitarianism. It was precisely Christianity’s emphasis on the spirit that helps explain how the spirit of liberal compassion evolved out of the spirit of Christianity even if the letters of the laws are different.

To recognize hypocrisy is to recognize a contradiction between theory and action. The modern ideology of rights evolved, in part, through a critique of the contradictions of Christian theology and political action. Modern ideology evolved from Christian theology. Christian faith invented Christian hypocrites, and modern political secularism seized upon these contradictions that the Christian hypocrisy industry created. Resolving these moral contradictions through argument with Christians and political authorities is what led to the idea of a single, consistent standard for all human beings: political equality. The rational basis of the secularization process is this movement towards consistency of principle against self-contradiction (hypocrisy).

Modern ideas of political rights emerged out of a dialogue; a discourse; a dialectic in which Christianity framed the arguments of secularists, defining the domain upon which one could claim the moral high ground. The “arguments” of Christian theology circumscribed the moral parameters of acceptable public discourse, and hence, the nature of the counterarguments of “secular” ideology. Secular morality evolved by arguing rationally against the frame of reference provided by the old Christian Trojan Horse and this inevitably shaped the nature of the counter-arguments that followed. Christianity helped define the basic issues of secular humanism by accepting a belief in the moral worth of the meek of the world.

The Roman who conquered Jesus’s Jewish homeland could feel, in perfect conscience, that their conquest should confirm their greatness, not their guilt. Roman religion itself glorified Mars, the god of war. Pagan Roman religion did not automatically contradict the martial spirit—it helped confirm the martial spirit.

Chivalry, the code of honor that tempered and softened the warrior ethos of Christian Europe, is the evolutionary link between pagan virtue and modern virtue. Yet the imperial vigor of the Christian West was made, not by Christian religiosity, but by Christian hypocrisy. Christianity planted in its carriers a pregnant contradiction between Christian slave morality and Christian reality that was just waiting for the exposé of the “age of reason”. Christianity made the old European aristocracies “unjust” by dissolving the prehistoric and pagan assumptions of its existence.

Jesus himself contrasted his teachings with the ways of pagans:

You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. It will not be so among you; but whoever wishes to be great among you must be your servant, and whoever wishes to be first among you must be your slave; just as the Son of Man came not to be served but to serve, and to give his life a ransom for many. (Matt 24:25-28)

To reverse the high political development of kin selection represented by Rome leads towards sociobiological primitivity; to an immature stage where human ontology is closest to a more primitive phylogeny; when humans are closest to our common evolutionary ancestors; when humans are biologically most equal to one another since genes and environment have not yet exacerbated differences.

Christianity reached a state of fruition called “modernity” when a kind of justice was reaped for the ancestral betrayal of a Christian’s pagan forefathers. The pagan values that genuinely supported an ancestral chain of sacrifice for their kin kind and the patriarchal kingdoms of this world were betrayed.

A war of generations broke Christianity from Judaism, and left wing humanism from Christianity. These are only peak points that matured from the gradual kneading of cultural dough; from change guided by visions of the moral high grounds in heaven or on earth. Out of a conflict between generations that Christianity helped leaven, the modern social idea of progress rose.

Heisman’s suicide note, 2

How Rome was raped by Jesus’s penis of the spirit, contracting a deadly virus

The Roman historian Tacitus wrote that the founder of the sect of Christians, Christus,

had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilate, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue.

In the view of Tacitus, Christianity did not merely spread like a disease—it was a disease. As with Marxism, it originally appealed to the lower social classes. Writing sometime between 177-180 C.E., the Roman philosopher Celsus wrote of:

a form of belief harmful to the well-being of mankind. Taking its root in the lower classes, the religion continues to spread among the vulgar: nay, one can say it spreads because of its vulgarity and the illiteracy of its adherents. And while there are a few moderate, reasonable and intelligent people who are inclined to interpret its beliefs allegorically, yet it thrives in its purer form among the ignorant.

Christianity conquered from the bottom up. The new religion conquered by attacking the Roman principle that might made right. Impotent against Christianity contagion within the Empire, Seneca raged:

The customs of that most accursed nation [more exactly: most criminal nation, sceleratissimae gentis] have gained such strength that they have been now received in all lands; the conquered have given laws to the conquerors.

Seneca correctly described the victory of a memetic virus that injected its codes of law into hosts that reproduced it and spread it further. Attack by a disease or plague of God’s holy, blessed goodness has a parallel and precedent in the Biblical story of the ten plagues visited upon Egypt. Christianity was to the Romans what the ten plagues were to the Egyptians: a reflex of divine retribution in the name of God.

Jesus could be considered a “new Moses” only because there was a “new Egypt” to be delivered from. Rome was that new Egypt, and its victims would become the new Hebrews. The Jesus movement unified the motley slaves of all nations into a novel form of Judaism. Yet Christianity cannot be understood as only a spiritual revolution against the Roman Empire.

The tax collectors Jesus associated with were Jews who collected taxes from other fellow Jews. They often made their profit by charging extra (and thus breaking Jewish law). They were also popularly considered traitors for collaborating with Romans against their own people. Since tax collectors were considered impure for associating with gentiles in this way, Jesus may have associated with Jewish tax collectors out of a kind of identification with them. Does this mean that Jesus identified with Rome on some level? Instead of the justice of retaliatory revenge or even simple self-defense, Jesus proscribed what most Jews would consider unjust:

You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person…

The alternative to retaliation is turning the other cheek. Total forgiveness meant both forgiving his persecutors and forgiving the Roman oppression that provoked this dynamic. Salvation was for everyone; everyone including ultimate sinners such as Caesar himself—and Jesus himself. How could Jesus hold that his mother Mary should have resisted his evil Roman rapist father when it made the goodness of himself possible?

Long before Jesus was born, the Roman Emperor Caesar Augustus and his successors were called “the son of a god”. Far from being an inexplicable coincidence, Crossan and Reed explained:

Christians must have understood, then, that to proclaim Jesus as Son of God was deliberately denying Caesar his highest title and that to announce Jesus as Lord and Savior was calculated treason.

Worshipping Jesus as the “son of God” was tantamount to ejaculating Jesus’s spiritual seed right in the face of Caesar and Augustus.

Pilate, with or without realizing it, ultimately sanctioned the destruction of Jesus’s part-Roman blood. But what would the hypothetical acceptance of Jesus by the Roman aristocracy represent for their empire? Roman acceptance of Jesus would represent, not only a repudiation of the warrior virtues that made Rome, but a precedent and model of miscegenation that would spell the end of Rome as a kin selective order. And this is a central reason why the triumph of Christianity parallels the genetically maladaptive or un-kin selective disintegration of the Roman Empire. For the ancient Romans to accept Jesus as one of their own would have collapsed the sociobiological foundations of the pagan Roman Empire—and it did.

Edward Gibbon, well known for his negative appraisal of the empire crumbling effects of Christianity in The History of the Decline and Fall of the Roman Empire, wrote that the early Christians:

refused to take any active part in the civil administration or the military defence of the empire… it was impossible that the Christians, without renouncing a more sacred duty, could assume the character of soldiers, of magistrates, or of princes. This indolent, or even criminal disregard to the public welfare, exposed them to the contempt and reproaches of the Pagans, who very frequently asked, what must be the fate of the empire, attacked on every side by the barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect?

Good news! Jesus has come to free you from the boundaries between Roman and barbarian that were a foundation for the struggle for imperial existence. What the Christian world inherited from Jesus was an ancient postmodernism that deconstructed the Roman Empire from within. At every point, the Kingdom of God offered the victims of Rome a binary ethical opposite against the Kingdom of Caesar. In the Christian discovery of the universal individual soul of infinite, God-given value, a thread was found, that when pulled, was able to unravel the entire Caesar-centered world.

The great Roman hierarchy was built on a central contradiction: the glorified selfish altruism of duty to Rome. Christianity worked by exposing this contradiction to Jesus’s radicalization of the ideal of altruism: consistent self-sacrifice unto the self-destruction of the ego. This was the seditious genius of Jesus. Christianity deconstructed the Roman hierarchy by pulling the thread of altruism loose from its conventional association with familial love and thus unraveled the whole structure as if a yarn from a knitted sweater.

The Kingdom of God was simultaneously and indivisibly both political and religious. The Kingdom of God could break all the sociobiological rules only by destroying kin selective altruism and the entire order of social rank emergent from a world ruled by selfish genes:

To destroy the house of the powerful
you must defeat the arms that protect it (i.e. Matt. 12:29).

The conquest of the Jewish homeland by the Roman war machine was a desecration of its religious-kin selective boundaries. The rape of Mary by a Roman soldier(s) was a desecration of Judaism’s religious-kin selective boundaries. If Jesus’s existence was God’s will, then this implied that God willed the overcoming of all sociobiological boundaries.

Jesus was only returning the favor with non-violent warfare that deeming the preservation of all sociobiological boundaries immoral. Positing itself as the ultimate good, early Christianity was the Trojan horse that opened the sociobiological boundaries of the Roman Empire from the inside out and from the bottom-up. This disarming and destruction of sociobiological barriers is of the essence of Christianity.

As Paul put it in his letter to the Galatians (3:28), “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Jesus.” Paul’s evangelical mission focused, not on total Jews or total pagans, but those culturally between Jews and pagans. Both Jews and pagans were opposed to Paul, but gentiles attracted to Judaism became fertile missionary ground for early Christianity. Such persons reflected Jesus himself as the living border between Jew and gentile.

In the struggle for existence in a hostile world, it matters little whether one’s method of destruction is a machete or morality. Morality is a form of social control. It disarms seemingly stronger enemies of their own weapons from the inside. Jesus commanded the jihad of love against his enemies because love kills.

Just as the strength of Roman altruism made possible the vanquishing of the Jewish state, the strength of Christian altruism made possible the vanquishing of the declining Roman state. Just as Jesus was born through violation of the sociobiological boundaries of the Jewish state, Christianity was born through violation of the sociobiological boundaries of the Roman state. Just as Roman conquerors penetrated the territorial-sociobiological boundaries of the ancient Jewish state, the Jewish-based God memes of Christianity penetrated the ancient Roman world.

Jesus’s hatred for the family was also hatred of his Roman father for raping his mother and abandoning him to an orphan’s fate. The rape of Mary symbolized the larger Roman rape of the Jewish homeland. The spiritual penis of Jesus would rape Rome back and inseminate Rome with his love seeds just as his hated Roman father had raped his Jewish mother. After contracting the meme-virus equivalent of HIV, Rome would die of the cultural equivalent of AIDS as its sociobiological immune system was weakened beyond the capacity for resistance.

The imperial theology of Roman was a religion of rape. Rape of this kind stems from the logic of selfish genes. The “son of man” was greatest rapist of the sociobiological boundaries built by the selfish genes.

Jesus was the most insane spiritual rapist in history. He raped his own mind into faith that he was the son of God, and not the son of a Roman rape fiend. Yet he overcame the accusation that he a natural born rapist by sublimating his fate and becoming a truly God-like supernatural rapist. Jesus’s God-like spiritual penis raped the social boundaries of the ancient Roman world, inseminated that world with selfish memes that violated its sociobiological boundaries and, in doing so, gave birth to Christianity.

Why a new subtitle?

Today I changed the subtitle of this site from ‘Just follow the white rabbit’ to ‘Christians are the ultimate conclusion of Judaism’. Older subtitles said: ‘Hitler was right’, ‘Gens alba conservanda est’ and ‘Western racial and cultural preservation’.

To understand the new subtitle, a Nietzsche quotation, keep in mind the context of the quote—see red letters in this post—and also the article ‘White nationalism is deluded, the rabbi is right’.

______ 卐 ______

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Published in: on April 7, 2018 at 8:13 pm  Comments (1)  
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Why Europeans must reject Christianity, 12

by Ferdinand Bardamu

 
Christianity: bringer of filth and disease

Ecclesiastical censorship and suppression of Western scientific and technical knowledge facilitated the spread and transmission of disease across Europe. This operated in tandem with the Christian denigration of the human body as a vehicle for sin. Instead of searching for the natural causes of disease, as the Hippocratic writers once did, the official doctrine of the church discouraged the practice of medicine by attributing all bodily ailment to the results of sin and diabolical possession. This retarded progress in the healing arts, leaving Europe at the mercy of disease for hundreds of years.

The negative influence of Christianity in Europe is revealed by the estimated mortality rates from the 14th century Black Death, one of the most devastating pandemics in human history. This was always significantly higher in regions and among populations where Christianity happened to be the dominant religion. For example, although plague reduced the population of the Moslem world by one-third, this was still less than the estimated two-thirds for Europe. These macroregional differences in mortality are also reflected on much smaller geographic scales. England under the Plantagenets lost one-half of her population to plague, whereas Mamluk Egypt lost only one-third.

Among populations, Jews had lower death rates than Christians. Their apparent immunity to the disease aroused the suspicions of their European contemporaries, who implicated them in a clandestine plot to kill Christians. They were viciously persecuted as a result.

Why the differential rates in mortality between Moslem, Jew and Christian? Judaism and Islam have long maintained personal hygiene as an integral part of daily ritual practice; Christianity, because of its hostility to the body, shunned personal hygiene as worldly and materialist. The church in Spain, for example, regularly encouraged believers to avoid bathing to better distinguish themselves from the hated Moors and Jews. Differences in physical cleanliness between entire geographic regions and whole populations either mitigated or exacerbated the ravages of the bubonic plague.

The triumph of Christianity in late antiquity devalued human physical existence in the eyes of Europeans. Human sexuality was regarded as a necessary evil, to be avoided except for procreation in marriage. The church also discouraged Christians from bathing because concern for the body was viewed as an obstacle to salvation. Although it came very close, the church did not officially ban personal hygiene. Instead, the Christians who ruled Europe allowed the great network of public baths that once dotted the empire, including the aqueducts that supplied them with water, to fall into a state of permanent disrepair.

St. Jerome once said: “He who has bathed in Christ has no need of a second bath.” This injunction was taken seriously by Christian ascetics. They practiced ritual mortification of the flesh by refusing to wash themselves. They wore the same garments every day until they were reduced to rags. The stench that was produced was known by Christians as alousia or the “odor of sanctity.” Saints like Agnes and Margaret of Hungary were revered by Christians because of their rejection of physical hygiene.

In the Rule of St. Benedict of Nursia, only those monks who were sick and infirm were granted permission to bathe. Monks in good health and the young were encouraged to wallow in their own filth and excrement. Benedict’s rule was the most influential in the history of Western monasticism. It was embraced by thousands of medieval religious communities as a foundational monastic text.

Apocalypse for whites • XXXIX

by Evropa Soberana

 

Appendix to chapter 3:

Nietzsche on Christianity

 

On the Genealogy of Morality (1887), 1st treatise, § 8 [1]

But you fail to understand that? You have no eye for something that needed two millennia to emerge victorious…?

This Jesus of Nazareth, the personified evangelist of love, this ‘Saviour’ bringing holiness and victory to the poor, to the sick, to the sinners—was he not that very seduction in its most sinister and most irresistible form, the seduction and detour to exactly those Judaic values and innovations in ideals?

Didn’t Israel attain, precisely with the detour of this ‘Saviour’, of this apparent enemy against and dissolver of Israel, the final goal of its sublime thirst for vengeance?

Isn’t it part of the secret black art of a truly great politics of revenge, a farsighted, underground, slowly expropriating, and premeditated revenge, that Israel itself had to disown and nail to the cross, like some mortal enemy, the tool essential to its revenge before all the world, so that ‘all the world’, that is, all Israel’s enemies, could then take this particular bait without a second thought?…

At least it is certain that sub hoc signo Israel, with its vengeance and transvaluation of the worth of all other previous values, has triumphed again and again over all other ideals, over all nobler ideals.

Tommaso Laureti, The Triumph of Christianity (also called
The Triumph of the Cross, painted in 1585). The story of how
an oriental messiah, with anorexic and masochistic
air, came to replace the strong pagan gods.

 

The Anti-Christ: A Curse on Christianity (written in 1888)

§ 24

This is precisely why the Jews are the most disastrous people in world history: they have left such a falsified humanity in their wake that even today Christians can think of themselves as anti-Jewish without understanding that they are the ultimate conclusion of Judaism.
 

§ 58

The harvest is blighted overnight… That which stood there aere perennis, the imperium Romanum, the most magnificent form of organisation under difficult conditions that has ever been achieved, and compared to which everything before it and after it appears as patchwork, bungling, dilettantism—those holy anarchists made it a matter of ‘piety’ to destroy ‘the world’, which is to say, the imperium Romanum, so that in the end not a stone stood upon another.

The Christian and the anarchist: both are décadents; both are incapable of any act that is not disintegrating, poisonous, degenerating, blood-sucking; both have an instinct of mortal hatred of everything that stands up, and is great, and has durability, and promises life a future…

Christianity was the vampire of the imperium Romanum—overnight it destroyed the vast achievement of the Romans: the conquest of the soil for a great culture that could await its time. Can it be that this fact is not yet understood?

The imperium Romanum that we know, and that the history of the Roman provinces teaches us to know better and better—this most admirable of all works of art in the grand manner was merely the beginning, and the structure to follow was to prove its worth for thousands of years.

To this day, nothing on a like scale sub specie aeterni has been brought into being, or even dreamed of! This organisation was strong enough to withstand bad emperors: the accident of personality has nothing to do with such things—the first principle of all genuinely great architecture.

But it was not strong enough to stand up against the corruptest of all forms of corruption—against Christians… These stealthy worms, which under the cover of night, mist and duplicity, crept upon every individual, sucking him dry of all earnest interest in real things, of all instinct for reality—this cowardly, effeminate and sugar-coated gang gradually alienated all ‘souls’, step by step, from that colossal edifice, turning against it all the meritorious, manly and noble natures that had found in the cause of Rome their own cause, their own serious purpose, their own pride.

One has but to read Lucretius to know what Epicurus made war upon—not paganism, but ‘Christianity’, which is to say, the corruption of souls by means of the concepts of guilt, punishment and immortality. He combated the subterranean cults, the whole of latent Christianity—to deny immortality was already a form of genuine salvation. Epicurus had triumphed, and every respectable intellect in Rome was Epicurean—when Paul appeared

Paul, the Chandala hatred of Rome, of ‘the world’, in the flesh and inspired by genius—the Jew, the eternal Jew par excellence

What he saw was how, with the aid of the small sectarian Christian movement that stood apart from Judaism, a ‘world conflagration’ might be kindled; how, with the symbol of ‘God on the cross’, all secret seditions, all the fruits of anarchistic intrigues in the empire, might be amalgamated into one immense power.

‘Salvation is of the Jews’. Christianity is the formula for exceeding and summing up the subterranean cults of all varieties, that of Osiris, that of the Great Mother, that of Mithras, for instance: in his discernment of this fact the genius of Paul showed itself.

This was his revelation at Damascus: he grasped the fact that he needed the belief in immortality in order to rob ‘the world’ of its value, that the concept of ‘hell’ would master Rome—that the notion of a ‘beyond’ is the death of life… Nihilist and Christian: they rhyme in German, and they do more than rhyme…
 

§ 59

The whole labour of the ancient world gone for naught: I have no word to describe the feelings that such an enormity arouses in me!

And, considering the fact that its labour was merely preparatory, that with adamantine self-consciousness it laid only the foundations for a work to go on for thousands of years, the whole meaning of antiquity disappears…

To what end the Greeks? to what end the Romans? All the prerequisites to a learned culture, all the methods of science, were already there and had been there for two thousand years! All gone for naught! All overwhelmed in a night, but not by a convulsion of nature! But brought to shame by crafty, sneaking, invisible, anæmic vampires! Not conquered,—only sucked dry…!

Hidden vengefulness, petty envy, became master! Everything wretched, intrinsically ailing, and invaded by bad feelings, the whole ghetto-world of the soul was at once on top! One needs but read any of the Christian agitators, for example, St. Augustine, in order to realize, in order to smell, what filthy fellows came to the top.

§ 61

Here it becomes necessary to call up a memory that must be a hundred times more painful to Germans. The Germans have destroyed for Europe the last great harvest of civilisation that Europe was ever to reap—the Renaissance. Is it understood at last, will it ever be understood, what the Renaissance was? The transvaluation of Christian values: an attempt with all available means, all instincts and all the resources of genius to bring about a triumph of the opposite values, the more noble values…

To attack at the critical place, at the very seat of Christianity, and there enthrone the more noble values—that is to say, to insinuate them into the instincts, into the most fundamental needs and appetites of those sitting there…

I see before me the possibility of a perfectly heavenly enchantment and spectacle: it seems to me to scintillate with all the vibrations of a fine and delicate beauty, and within it there is an art so divine, so infernally divine, that one might search in vain for thousands of years for another such possibility; I see a spectacle so rich in significance and at the same time so wonderfully full of paradox that it should arouse all the gods on Olympus to immortal laughter: Cæsar Borgia as pope!… Am I understood?… Well then, that would have been the sort of triumph that I alone am longing for today: by it Christianity would have been swept away!

What happened? A German monk, Luther, came to Rome. This monk, with all the vengeful instincts of an unsuccessful priest in him, raised a rebellion against the Renaissance in Rome…

Instead of grasping, with profound thanksgiving, the miracle that had taken place: the conquest of Christianity at its capital—instead of this, his hatred was stimulated by the spectacle. A religious man thinks only of himself. Luther saw only the depravity of the papacy at the very moment when the opposite was becoming apparent: the old corruption, the peccatum originale, Christianity itself, no longer occupied the papal chair! Instead there was life! Instead there was the triumph of life! Instead there was a great yea to all lofty, beautiful and daring things!…

And Luther restored the church.
 

§ 62

With this I come to a conclusion and pronounce my judgment. I condemn Christianity; I bring against the Christian church the most terrible of all the accusations that an accuser has ever had in his mouth. It is, to me, the greatest of all imaginable corruptions; it seeks to work the ultimate corruption, the worst possible corruption. The Christian church has left nothing untouched by its depravity; it has turned every value into worthlessness, and every truth into a lie, and every integrity into baseness of soul.

This eternal accusation against Christianity I shall write upon all walls, wherever walls are to be found—I have letters that even the blind will be able to see… I call Christianity the one great curse, the one great intrinsic depravity, the one great instinct of revenge, for which no means are venomous enough, or secret, subterranean and small enough, —I call it the one immortal blemish upon the human race…

And mankind reckons time from the dies nefastus when this fatality befell—from the first day of Christianity!—Why not rather from its last?—From today?—

Transvaluation of all values!
 
__________________

[1] Note of the Ed.: While I follow Evropa Soberana’s quotes of On the Genealogy of Morality, in the case of The Antichrist I added other paragraphs to the author’s quotes from the last pages Nietzsche’s book (included the final page that will appear in the next entry).

Apocalypse for whites • XXXVIII

by Evropa Soberana

 
In conclusion

Primitive Christianity was characterized by its intolerance and intransigence, and by considering itself as the only way of salvation for all men on the planet. These characteristics were inherited from Judaism, from which it came and which it imitated.

Christianity shows, paradoxically, that to consider all human beings equal is the worst form of intolerance: because it is assumed as a dogma of faith that the same religion or moral is valid and obligatory for all men, and therefore it is imposed, even against their will. This aspect was renewed later with the other great and virulent egalitarian doctrines: democracy and communism.

The Aryans, accepting the difference of peoples, also accepted that they worshiped gods other than their own and had different customs; and they would never have thought of preaching their religion or their morals outside of their town. It would have seemed ridiculous to preach Odin’s worship among blacks, for example; and it made no difference to them that the Semites worshiped Molech.

The tactic of the old European was always to dominate through military triumph, not to forcefully convert or manipulate thoughts. The reaction of Christianity, on the other hand, was to wipe out everything that could remind us our old beliefs and traditions. Any medicinal knowledge of plants or animals was branded as heresy and persecuted. In fact, any kind of knowledge that was not Judeo-Christian was persecuted conscientiously. Spiritual terror had made its appearance in Europe.

This is Christianity, and what came after: feints, collages, palimpsests and mixtures of it with paganism in unstable combinations that never finished curdling in the confused European collective unconscious. In those days the schizophrenia of the current West started: the debate between the heroic Greco-Roman heritage or the humanist Judeo-Christian heritage.

The founders and the great conquerors had wanted their peoples to triumph and be eternal on Earth. They did not achieve it in the long term, and all disappeared. The Romans, then, went to swell that macabre list. In the West, the future of millennia belonged to the Germans, who established throughout Western Europe feudal kingdoms where they rose as aristocracy.

I have listed facts that marked the end of Classical Antiquity with all its wisdom, and the beginning of the Dark Ages. This age used as a tool the Germans, but the Germans were not guilty. They only gave the coup de grâce to a decadent monster—and it was precisely the Germans who preserved Roman works of art from Christian destruction when they seized power (consider the case of King Theodoric).

The occultation would last in Europe until the time of Catharism; of the Vikings and Crusades in the 11th century: when the European knights discovered the tradition that the East had kept. Some friars devoted themselves to collecting natural knowledge such as medicine or botany. The Mesopotamian, Egyptian, Persian and to some extent Greek and Hindu legacies were preserved by the Islamic civilisation which, unlike Christianity, not only did not destroy the pagan legacy, but kept it.

The resurgence of European spirituality came from the warrior and chivalric castes. And the results, some cleaner than others, were the Holy Roman-Germanic Empire, the Vikings, the Occitan civilization, the Templars, the Italian Renaissance with its fascination for the Greco-Roman world, and the Spanish empire.

There are those who get themselves into a mess with the ‘Christian heritage’ of Europe. I do not. I see Europeans living with some customs and their natural rites, beautiful and harmonious, which automatically led to the most normal thing in the world, thus taking part in that immense orchestra that is the Earth.

I see a fanatical creed preached by Semitic fundamentalists from the East and Africa, who inflamed the spirits of the world’s scum against the good people; against the native Europeans, against the representatives of order and light. They said that our ancestral customs were abominations. They said that those who practiced them were sinners. They said that our science was demonic sorcery, and our art, blasphemy.

They said that whoever did not kneel before a strange new oriental god deserved the worst torments. They cursed the strong, the nobles, the fighters, the pure, the philosophers and the wise, and blessed the slaves, the sick, the trampled, the prostitutes, the ignorant and the cowardly.

They destroyed the legacy that we had accumulated for centuries. They killed our leaders. They put an end to an Empire that could well, under Germanic influence, spread throughout the world.

They plunged Europe into ignorance and banned knowledge. For centuries, they spread depression, guilt and the feeling of sin, introducing into Europe that cancer that is the Old Testament, and that castrating poison that is the New Testament.

If Europe could still thrive in these conditions, it was not thanks to Christianity but in spite of it, and thanks to the things that Christianity had not yet touched.

This piece is from a statue of the emperor Hadrian that should have measured about five meters, and was found in Sagalassos, present south-central Turkey, where Christianity took root early.

In short, Christianity was a subversive movement of agitation against Rome, against Greece and, ultimately, against the European world.

We have to assume that what has come down to us from the Greco-Roman world is only a tiny part of what was really there, and that it was taken away by the Judeo-Christian destruction.

Christianity, as a slave rebellion devised and led by Jews with the aim of destroying Roman power—and, ultimately, all European power—was and is a doctrine aimed at converting vigorous peoples into domesticated flock of sheep.

Apocalypse for whites • XXXVII

by Evropa Soberana

Judaea, victorious

416 CE: A famous Christian leader known as ‘Sword of God’ exterminates the last ‘pagans’ of Bithynia, Asia Minor. That year, in Constantinople all public officials, army commanders and judges who are not Christians are fired.

423 CE: The emperor decrees that ‘paganism’ is ‘a cult of the devil’ and orders that all those who continue to practice it be imprisoned and tortured.

429 CE: The Athenians are persecuted, and the temple of the goddess Athena—the famous Parthenon of the Acropolis—is looted.

435 CE: In this year occurs the most significant action on the part of Emperor Theodosius II: He openly proclaims that the only legal religion in Rome apart from Christianity is Judaism!

Through a bizarre, subterranean and astonishing struggle, Judaism has not only persecuted the old culture, and Rome, its mortal archenemy, adopts a Jewish creed—but the Jewish religion itself, so despised and insulted by the old Romans, is now elevated as the only official religion of Rome along with Christianity!

We must recognise the conspiratorial astuteness and the implacable permanence of objectives of the original Judeo-Christian nucleus! What they did was literally turn the tables on their favour: turn Rome into anti-Rome; put at the service of Jewry everything that the Jews so hated; take advantage of the strength of Rome and its state apparatus, to put Rome against Rome itself in a sinister political- spiritual jiu-jitsu—from spitted slaves, trampled, insulted, despised and looked down, to absolute spiritual masters of the Roman Empire!

In a nutshell, Christianity was a subversive movement of agitation against Rome, against Greece and, ultimately, against the European world.

As already stated, we have to assume that what has come down to us from the Greco-Roman world is only a tiny part of what was really there and that it was taken away by the Judeo-Christian destruction. Christianity, as a slave rebellion devised and led by Jews with the aim of destroying Roman power—and, ultimately, all European power—was and is a doctrine aimed at converting vigorous peoples into a domesticated flock of sheep. Nietzsche understood it perfectly, but when will we be able to fully assimilate what this meant and what it still means today?
 

Laocoön and His Sons.
The sculpture that once was in the palace of Emperor Titus represents the tragic agony of the Ancient World: Classic, athletic, wise, beautiful, courageous and close to the gods, at the hands of the Eastern serpent.