Kriminalgeschichte, 10


 

Today at dawn I discovered that David Irving has said that Rupert Murdoch is Jewish. If true, that would explain a lot of things I did not understand about Fox News, as it means that in the US there is not a single powerful TV network under the command of an Aryan.

In white nationalism the Jewish parasite is considered the primary cause that is exterminating whites. But who are worse: the parasites or those who behave like cattle because of their set of values? How on earth could the Aryans started to hand over their media to a subversive tribe right after Napoleon’s emancipation of them?

Hollywood released the movie The Time Machine when I was just two years old. The world of beautiful Eloi frolicking under the sun impressed George, the main protagonist of the film, soon after reaching the year 802,701 CE. But the Utopia was soon over when, carried off by the current of a river, blonde Weena screams for help but none of her male, blond companions show any concern. George rescues her and she tells George that her people are called the Eloi. Later George learns that the Eloi are the cattle of the Morlock cannibals.

Hating the Morlocks is easy, even to the point of wanting to exterminate them. But what about the extraordinary passivity of the Eloi? Two different species are required for the parasite-cattle dynamics, and in the case of the 1960 film, two wills. White nationalists are dedicated to investigate the Morlocks. I prefer to analyze the Eloi.

For example, it bothers me when Hunter Wallace praises Julius Caesar to the degree of embedding, in several entries of Occidental Dissent, clips of the famous series of HBO on Rome. That is not the historical Rome but “Holly-Rome”—I have complained a lot about white nationalists not reading Who We Are.

In Imperial Rome, in addition to the genocide of the Aryan Celts which the Romans, comparatively swarthier, perpetrated, I wonder if white nationalists know that Caesar also supported the Jews in many ways, and that Augustus generously endowed the Temple of Jerusalem, as Karlheinz Deschner writes in the first volume of Kriminalgeschichte des Christentums. In the section under the heading ‘Interpretatio Christiana’ Deschner tells us about the origins of Christianity:

Not the Jews, but the Christians now became the ‘people of Israel’, from which the Jews had apostatised. In this way, they snatched from the Jews the Old Testament and used it as a weapon against them, an extraordinary process of forgery that is called Interpretatio Christiana: a unique phenomenon that has no history in the history of religions, and which is practically the only original feature of Christianity.

‘Your Scriptures, or rather, not yours, but ours!’ wrote Justin in the second century. Justin is sure that ‘although they read them, they don’t understand them.’ To the literal sense of the Scriptures they opposed, in an exegetical operation that rises the hair, a supposed symbolic or spiritual sense, to be able to affirm that ‘the Jews did not understand’ their own sacred texts.

But not only the texts were stolen but the body remains of the Maccabees who had fought against our hero Antiochus! Deschner writes about the ‘relics’ of the Maccabees:

…preserved from the second century BC. in the great synagogue of Antioch, were declared Christian. Moreover, at the end of the fourth century, these relics were moved, so that the Jews were unable to worship them. And they turned the Jewish commemoration into a festival of the Christian calendar, which survives to this day.

The Christians snatched from the Jews whatever might be useful for the anti-Jewish polemic. As Gabriel Laub jokes, Christianity would not have been possible ‘if there had existed in the Old Testament times something like the international convention of copyright’. In the first century, Christians were already speaking of ‘our father Abraham’ and asserted that ‘Moses, in whom you have your hopes, is in fact your accuser.’

All of this hair-rising interpretations were systematized in Christian theology. For theologians and Christians, if there is an Old Testament it is only to announce things that are going to have their fulfilment in the New; and the passages of the Old that just do not square are eliminated. And since the Jews were the least squares, they were suppressed for ‘apostasy’.

As I have said: Interpretatio Christiana. One religion expropriates another and then insults, fights and persecutes the expropriated religion. This was necessary, because in Christianity what does not go back to paganism belongs, without exception, to the Jewish faith: its God, its monotheism, the days of fasting, the festivities like Easter, Pentecost… Even the word Christ (from the Greek christos) is nothing more than a translation of the Hebrew maschiah or ‘messiah’.

Manu Rodriguez has told us in this blog how Christianity infected the Aryan mind. But only a thorough reading of the history of Christianity may reveal how it turned whites into the cattle for a parasitic subspecies of humans. Just listen to the recent pronouncements about Charlottesville by Paul Ryan, Terence McAuliffe, Lindsey Graham, George W. Bush, Mitt Romney and even Jeff Sessions and countless others—the Eloi!

Kriminalgeschichte, 9

Below, a translated passage from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 
The Jewish religion, tolerated by the pagan state

But even the masters of Rome were tolerant of the Jews (in whom they found peasants, artisans, workers—at that time they were not yet characterised as merchants), and in some cases showed some sympathy for them. They enjoyed some special privileges, especially in the East, such as Sabbath observance. They had their own jurisdiction and were not obliged to submit to Roman jurisdiction.

Caesar supported them in many ways. Augustus generously endowed the Temple of Jerusalem. According to the terms of the imperial donation, a bull and two lambs were sacrificed there every day “to the highest God.” Agrippa, an intimate friend of Augustus, also favoured the Jews.

On the other hand, Emperor Caligula (37-41)—somewhat eccentric and aspiring to have his own temple, appeared in public clothed with the attributes of various divinities, even female, and lived married to his sister Drusilla and intended that an image of him be erected even in the Holy of Holies of Jerusalem—expelled the Jews of the main cities of Parthia, where they were especially numerous.

But even the emperor Claudius, before persecuting the Jews of Rome, had issued a decree in their favour, in the year 42, granting them a special jurisdiction valid throughout the empire, but at the same time warned them not to abuse imperial magnanimity and that they did not despise the customs of other peoples. Nero’s wife, Poppaea Sabina, was a great protector of Judaism. In general terms, the Roman administration was always ready “to accommodate as much as possible, and even more, with all the demands of the Jews, justified or not” (Mommsen).

Not even after the conquest of Jerusalem did the emperors harass the Jewish faith, which for them was religio licita. Vespasian and his successors corroborated the privileges already granted by Caesar and Augustus. Jews could marry, sign contracts, acquire property, hold public office, possess slaves, and many other things, like any Roman citizen. Jewish communities could manage their own goods and had their own, albeit limited, jurisdiction.

Even after Bar Kokhba’s insurrection, Emperor Hadrian and his successors consented to the public celebration of Jewish cults, and granted the dispensation of common obligations which were incompatible with their religion. Even in the provinces there were almost no restrictions against them; they built synagogues, appointed their trustees, and were exempt from military service in accordance with their beliefs.

And all this because, just as today the primitive peoples do not know, in their beliefs, the claim of exclusiveness of a “superior being,” also the old Hellenism was characteristically tolerant. In polytheism, no deity can claim the exclusive. The native cults amalgamated without problems with the imported ones. In the ancient pantheon prevailed a kind of collegiality or friendly companionship; the faithful could pray to the god they preferred, believed to recognize their own gods under the appearances of others, and certainly did not bother trying to “convert” anyone. Schopenhauer says that intolerance is an essential characteristic of monotheism, that only the one God is

by its nature, a jealous god, that does not want to consent the subsistence of any other. On the other hand, the gods of polytheism are by nature tolerant; Live and let live, and in principle tolerate their colleagues, the gods of the same religion. Later on, that tolerance extends equally to foreign deities.

To the pagans, the belief in a unique God seems to them a poverty of concepts; uniformity, un-sacralisation of the universe, atheism. Nothing more foreign to their way of thinking than the idea that the foreigners’ gods are idols. Nothing sounds to them as incomprehensible as the “thou shalt have no other God but Me” of the Jews; “I am the Lord,” “I am the Lord your God,” an expression that is repeated up to sixteen times in the 19th chapter of Leviticus, to give but one example and not the longest. Paganism knows nothing comparable to the covenant of blood between Yahweh and his “chosen people.” And nothing excited more the antipathy against the Jews than their behaviour on account of their beliefs.

Diaspora, 3

Food for thought from Kevin
MacDonald’s Diaspora Peoples:

 
Powerful and competitive middleman minority groups in developing countries suppress nascent middle class traders, entrepreneurs, and artisans. We have seen that the development of these classes was suppressed in Thailand and Indonesia by the Overseas Chinese.

Similarly, in Poland when Jews won the economic competition in early modern Poland, the result was that the vast majority of Poles had been reduced to the status of agricultural laborer supervised by Jewish estate managers in an economy where virtually all of the trade, manufacturing, and artisanry were controlled by Jews (see chapter 5).

On the other hand, in most of Western Europe Jews were expelled in the Middle Ages. As a result, when modernization occurred, it was accomplished with an indigenous middle class. Indeed, the Puritans are a prototypical middle class group. I have noted that the Puritans derived mainly from tradesmen and craftsmen, and they were intelligent and very concerned with education.

If, as in Poland, Jews had won the economic competition in most of these professions, there would have not have been a non-Jewish middle class in England. Whatever one might suppose would have been the fortunes and character of England with predominantly Jewish artisans, merchants, and manufacturers, it seems reasonable to suppose that the Christian taxpayers of England made a good investment in their own future when they agreed to pay King Edward I a massive tax of £116,346 in return for expelling 2000 Jews in 1290.

This suggests that an important contrast between Eastern and Western Europe was that exploitative economic systems involving the collaboration between Jews and non-Jewish elites continued far longer in Eastern Europe. In Western Europe popular hostility toward money lending was an important factor in the expulsion of Jews, and eventually the rulers acquiesced to popular and ecclesiastical pressure to end this practice.

In England, Spain, France, Germany, Austria, and Bohemia there was a pattern: Jews were expelled because of the ruinous effects of money lending but then allowed to return because the nobility’s desire to increase revenue. Although in some cases the proximate cause of the expulsion involved other issues, in all cases expulsion was accompanied by seething popular discontent.

Kriminalgeschichte, 8

Below, translated excerpts from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 

Chapter 2: Two thousand years
of persecution against Jews begin

Except in Palestine, in the time of paganism the Jews did not have a bad time. It is true that anti-Semitism has ancient roots. The first documentary testimony is found in the Aramaic papyri of Elephantine. In 410 BC, a shrine offered to Yahweh was destroyed in Elephantine, possibly because the Jews were against the Egyptian independence and supporters of the occupying power, that was then Persia. Towards the year 300 BC, anti-Judaism was already widespread. For example, there was already a rumour that the Jews were descendants of lepers. Such enmities were largely religious, and also political, rarely economic and rarely racial.

With their insurrections under Nero, Trajan and Hadrian, the Jews (they accounted for 7% or 8% of the total population of the empire) gained the status of being dangerous to the state. In general, they distrusted them. Among other things, their contemptuous attitude towards other cultures, religions and nationalities, as well as their social isolation upset them. Tacitus, always moderate, censures nonetheless their contemptuous stance before the gods and the country and mentions their strange character and the exclusivism of their customs (diversitas morum).

In Tacitus, as in other pagan writers (whose anti-Jewish manifestations undoubtedly did not cease exerting some influence), such as Pliny the Elder, Juvenal (a “must read” author in medieval schools), Quintilianus (another “must read” classical author at the beginning of the modern era), the impressions of the Jewish war are undoubtedly reflected. But even since Seneca, who committed suicide in 65 AD, that is, a year before the beginning of that war, had written that “the customs of this most abhorrent people have gained so much force that they are introduced everywhere: they, the defeated, have given laws to their winners.”

Kriminalgeschichte, 7

Below, translated excerpts from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 
Bar Kokhba and the “Last War of God” (131-136)

To this new uprising, in 115 C.E. different uprisings were added among the Jews of the diaspora, which were very numerous in the Mediterranean area according to Philo. Only in Alexandria there was more than a million. They were still not disillusioned with the Messianic dream. During the war of Trajan against the Parthians (114-117 C.E.), the rumour of a disastrous defeat of the empire ran, and there was also a great earthquake that destroyed Antioch and other cities of Asia Minor. In the face of these disasters, the Zealots believed their time had come.

In the province of Crete and Cyrene, where 200,000 non-Jews were reported to have died, the “king” and “Messiah” Lukuas destroyed the capital, Cyrenaica. In Cyprus, the insurgents devastated Salamis and, according to the chronicles, killed 240,000 non-Jews, an obviously exaggerated figure. From then on, however, the Jews were barred from access to the island and even the castaways, if they were Israelites, were executed. In Egypt, where the Romans liquidated all the Jews of Alexandria in reprisals, the fighting lasted for years. In all places, the Jewish diaspora was severely punished.

In the same Palestine, the successor of Trajan, Emperor Hadrian (reign 117-138 C.E.), a great devotee of the gods, built a new city on the ruins of Jerusalem, Aelia Capitolina, and on the site of the Temple built an altar to Jupiter And a temple of Venus.

And here it is that in the year 131, Simon ben Kosevah (Bar Kokhba) begins a war of guerrillas so generalized and so deadly, that forces the very emperor to take command of the Roman troops. Bar Kokhba (in Aramaic means “son of the star,” so named after the success of his uprising; in the Talmud, the loser received the name Ben Koseva, “son of lies”) takes power in Jerusalem. His principal counsellor is Rabbi Aqiba, who greets him with a classic messianic appointment calling him “star of Jacob,” the saviour of Israel. He is also supported by the high priest Eleazar, later killed by Bar Kokhba himself because he advised surrender.

There were two years of high morale in Jerusalem, resuming worship in the Temple and proclaiming a new era of freedom until the Emperor Hadrian sent four legions under the command of his best general, Julius Severus, with large numbers of auxiliary troops and a large fleet.

The Romans start regaining ground little by little.

According to Dion Casio, whose exaggerations are notorious, 580,000 Jewish fighters were killed and 50 fortresses destroyed, 985 villages destroyed, and tens of thousands of prisoners sent to captivity. Mommsen believes that these figures “are not unlikely,” since the fighting was fierce and surely led to the extermination of the entire male population.

Women and children flooded the slave markets, leading to lower slave prices. The last population to fall was Beth-Ter (the present Battir), west of Jerusalem, where Bar Kokhba himself died in circumstances not well explained.

The site of the Temple and its surroundings were ploughed with oxen. As for the Zealots, the Romans utterly exterminated them, for at last they understood that the religious fanaticism of the Jews was the true cause of the revolt. “For the next fifty years we did not see the flight of a bird in Palestine,” says the Talmud.

The Israelites were forbidden under penalty of death to enter Jerusalem, and the garrison doubled. Until the fourth century the Jews could not return there to weep once a year, on the 9th day of the Aw month, the loss of the “holy city.” And until the twentieth century, or more precisely until May 14, 1948, they failed to found a Jewish state, Eretz Yisrael.

Diaspora, 1

Food for thought from Kevin
MacDonald’s Diaspora Peoples:

 
Groups of Europeans are thus exactly the sort of groups modeled by Fehr and Gätcher: They are groups with high levels of cooperation with strangers. They are thus prone to market relations and individualism. On the other hand, Jewish culture and Chinese culture derive from the Middle Old World culture area, characterized by extended kinship networks and the extended family. They derive from cultures prone to ingroup-outgroup relationships in which cooperation is with the ingroup composed of extended family members…

Jews are at the extreme collectivist end of the individualism-collectivism continuum, so extreme that they are prone to martyrdom rather than abandoning the group. These people are obligated to remain in the group no matter what—even to the point of killing themselves and their own family members to prevent the possibility of becoming a member of the outgroup…

There has been essentially no conversion of Europeans to become mating members of the Ashkenazi gene pool. The very low levels of genetic admixture with Europeans may well have come from clandestine matings and rape…

Sephardic Jews were genetically distant from both Spaniards and North Africans despite having lived among them for centuries. Indeed, they remain very close to Kurdish Jews, a finding the authors attribute to genetic continuity with Jews exiled by the Assyrians in 723 B.C. and the Babylonians in 586 B.C. Kurdish Jews remained closer generically to Ashkenazi and Sephardic Jews than to Kurdish Muslims, a truly remarkable finding, since it indicates no detectable genetic admixture between Kurdish Jews and their hosts over approximately 2700 years.

Published in: on July 4, 2017 at 11:54 am  Comments (2)  
Tags: ,

Kriminalgeschichte, 6

Below, translated excerpts from the first volume of Karlheinz
Deschner’s Kriminalgeschichte des Christentums

(“Criminal History of Christianity”)

 
The Jewish War (66-70)

The Zealots, a Jewish nationalist group originally constituted, undoubtedly, by a section of the Jerusalem clergy by the year 6, instigated that war as a reaction to the power of the Roman occupier. Despite the existence of notable differences between Zealots and Christians, many points of contact have also been observed. It is no coincidence that one of the apostles of Jesus, a certain Simon, is called in the Gospel of Luke “the Zealot” and in that of Matthew “the Canaanite”: which represents a simple transcription of the Aramaic qannai, “the exalted.”

Among the zealots, to whom current research attributes an important influence in the trajectory of Jesus, abounded apocalyptic rumours, as the oracle which said that, at that time, “one of his own would be king of the world.” Four lustrums before the outbreak of the Jewish war proper, they were already fighting against the Romans, but even more against certain antipatriot Jews.

Their enemies called them “Sicarius,” that means “those of the knife,” because they were armed with the “sica,” with which they stabbed on the back those who they did not like, especially some rich Jews who for reasons of interest agreed with the Romans. It is said (by Eusebius, Church historian) that one of their first victims had been “the high priest Jonathas.”

They committed their murders in full day and in the middle of the city; they took advantage of the festive days to be confused in the agglomerations, and stabbed their enemies with small daggers that were hidden under the tunics. When the victim fell, the murderers added to the commotion and exclamations of consternation, and thanks to this cold blood they were almost never discovered.

Josephus, who in the middle of the war changed sides and favoured the Romans, calls the zealots assassins and bandits, but he does not forget to mention that “they had many supporters, especially among the youth.”

In extremist circles the insurrection against Rome was publicly incited. They read preferably the two books of the Maccabees (whose definitive inclusion in the Sacred Scriptures, let us recall in passing, dates from the Council of Trent; that is, from the sixteenth century), to exalt themselves with those “heroic actions.” They hoped to be able to re-edit before the Romans, with the Lord’s help, the triumphs won against the Greeks. In this way the Bellum ludaicum (66-70) was finally produced: a bloody adventure in which the Romans were forced to throw them out militarily.

The revolt, so pleasing to the eyes of the Lord, led first by Eleazar ben Simon, the son of a priest as well as by Zechariah ben Phalec, then continued by John of Giscala, began at a well chosen time on a Sabbath with the slaughter of the few Roman guards on the Antonia tower in Jerusalem and the powerful fortifications of the royal palace. Before surrendering to the garrison, they promised that they would not kill anyone; then they only pardoned an officer who agreed to be circumcised. (Later Christians would also forgive the Jews who accepted conversion.)

In the Greek cities of the region, Damascus, Caesarea, Ashkelon, Scythopolis, Hippos and Gadara the Hellenes organized in turn a slaughter of Jews: 10,500 or 18,000 only in Damascus, according to an account. At the same time the insurgent Jews, stimulated by the ardour of their faith and by the great memories of the exploits of the Maccabees, were cleansing up all minorities in Judea.

The Romans began to march, first under the orders of the governor of Syria, Cestius Gallus. Nero then sent one of his best generals, the former mule dealer Titus Flavius Vespasianus, whose first military operations were extremely cautious. He found himself in a politically sensitive situation due to the death of Nero and the fall of Galba.

But by the summer of the year 68 they controlled almost all of Palestine; among other things, he ordered the burning of the hermitage of Qumran, on the shores of the Dead Sea, whose important library, which the monks had hidden shortly before in the mountain caves, was not discovered until the middle of the 20th century.

He also decimated the Samaritans, who had taken part in the Jewish insurrection. Cerealis made with 11,600 of them a hecatomb in Mount Gerizim. Meanwhile, in Jerusalem, a city of “sad fame” according to Tacitus, to which Vespasian already had in siege, the children of God divided into two parties fought each other; they even came to form a third faction that fought against the other two in the Temple.

The Temple, with its surroundings, was a true fortress, turned into redoubt of the zealots… that continued celebrating the rites even under the siege! While the masses, deprived of provisions, starved to death, the Jews stabbed each other in street fights, or killed the prisoners in the dungeons, while continuing to make common cause against the Romans. These, for their part, also used to pass the prisoners by knife or crucified them. Vespasian had to leave for Rome, since his troops had proclaimed him emperor.

But two years later, in early September 70, his son Titus ended the insurrection with a bloodbath: previously, being in the Caesarean Palestine, in Berytus (Beirut) and elsewhere, he had ordered to throw thousands of imprisoned Jews to the circus beasts, or forced them to kill each other in duels, or burned them alive. The few survivors of Jerusalem, reduced to a single heap of ruins, were stabbed or sold as slaves.

The Temple burned to the foundations, with all its possessions treasured for six centuries, on the anniversary of the destruction of the first one. The struggle continued for several more years in several isolated fortresses, such as Herodion Hill, Machaerus and Masada, until the defenders committed suicide along with their wives and children.

In the year 71, the victor entered triumphantly in Rome, where still today can be seen the Arch of Titus in memory of the feat…

The massacre had cost hundreds of thousands of lives. Jerusalem was devastated as once were Carthage and Corinth, and the country incorporated into the dominions of the emperor. Overwhelming taxes were imposed on the vanquished, until the fifth of the first harvests, and to a greater calamity, the country suffered the plague of bandits. Religious life, on the other hand, and how could it be otherwise, flourished.

Neither in Palestine nor anywhere the Jew was forbidden to practice his religion: “For prudence they abstained from declaring war on the Jewish faith as such” (Mommsen). But there was still ahead a major defeat, a few decades later, as a result of the second attempt of a “last war of God.”

Impeachment of Man, 1

by Savitri Devi


 
Excerpted from Chapter I: Man-centered creeds

Of all moral ideas, that of our positive duties towards creatures of other species (animals, and even plants) is perhaps the slowest to impress itself upon the human mind. It seems as though it were alien to the spirit no less than to the letter of all successful international religions, save Buddhism. And one who is fully conscious of its importance—one who recognizes in it the expression of a fundamental moral truth—may as well wonder in amazement how creeds that omit to mention it altogether (let alone to stress it) have yet been able to secure themselves such numerous followings, and, what is more, how their narrow conception of love is still claiming to be “the highest,” and how that claim rouses no protest on behalf of the better men. This is, no doubt, enough to lead him to gloomy conclusions concerning the inherent coarseness, selfishness and ugliness of human nature in general.

Theoretically, the man-centered creeds and philosophies sway the whole world minus the greater part of India, Burma, Ceylon, and the countries of the Far East to the extent that these have actually come under the influence of Buddhism. That does not mean that there are no individuals in England and America, in Germany and Russia, who look upon all life as sacred, and to whom the infliction of pain upon animals is even more odious that that upon human beings. That does not mean, either, that all people who, in India and elsewhere, are catalogued in the census reports Hindus, Buddhists or Jains are, in fact, paragons of active kindness towards all living creatures. Far from it!

But we notice that, from those very civilizations in which cannibalism was generally admitted, sprang, now and then, a few individuals—an infinitesimal, powerless minority—whom the custom disgusted. And from amidst a world in which slavery was considered as a necessary evil by respectable people, sprang a few individuals who condemned it, either openly or secretly, in the name of human dignity.

And we see that it is the opinion of those better individuals that finally triumphed. One of the best among the ancient Mexicans, King Nezahualcóyotl, tried in vain, in the fifteenth century A.D. to put a stop to human sacrifices within his realm. But today, the murder of a man, be it even as an offering to a deity, is considered a criminal offence and would be punished by law nearly all over the world. The minority, in Mexico, became a majority—and would have become so, apparently, anyhow, even if no Christian adventurers had ever landed there. Minorities often do, with time, become majorities.

To those to whom the age-old exploitation of animals seems normal just because it is practically universal and as old as man, we shall say that there are today people who strongly disapprove of it—never mind if they be but a handful scattered among millions of human beings still at a more barbaric stage of evolution.

There are men and women—and the author of this book is one of them—who, at the sight of one of their contemporaries eating a beefsteak in a restaurant or a chicken sandwich in a railway carriage, feel no less a disgust than some rare Mexicans of old possibly did when they saw the cooked limbs of a prisoner of war served up on gold and silver plates at State banquets. There are men and women today, few indeed as they may be, who are as much saddened when they see a tired horse drawing a cart as certain other “queer” people might have been once, when they met a slave cutting wood or grinding corn for his owner under the supervision of a merciless taskmaster.

Those few are now “dreamers,” “eccentric folk,” “cranks”—like all pioneers. But who can tell whether their opinion will never become that of average man, and their principles the law of the world? If not… then we believe that the human race is not worth bothering one’s head about at all.

All the splendour of the material world; all the grace, strength and loveliness of millions of beasts, birds, fishes, trees and creepers; the majesty of the snow-clad mountains, the beauty of the unfurling waves—all that and much more—is not worth, in God’s eyes, the immortal soul of a human imbecile—so they say, at least.

That is why the hunting of tigers and deer, the butchering of innocent woolly lambs, so glad to live, the dissecting of pretty white guinea pigs or of intelligent dogs, are not “sins” according to the man-centered faiths—not even if they imply the most appalling suffering. But the painless chloroforming of worthless human idiots is a “crime.” How could it be otherwise? They have two legs, no tail, and an immortal soul. However degenerate they be, they are men.

I cannot help here recalling the answer of a French medical student, a member of the “Christian Federation of Students,” whom I has asked, twenty- five years ago, how he could reconcile his religious aspirations with his support of vivisection. “What conflict can there be between the two?” said he; “Christ did not die for guinea pigs and dogs.” I do not know what Christ would actually have said to that. The fact remains that, from the point of view of historical Christianity, the boy was right. And his answer is enough to disgust one forever with all man-centered creeds.

The God of the Christians, the God of Islam, and the God of most of those later Free Thinkers who are not out and out atheists, never succeeded in shaking off completely the habits he once had when he was but the patron deity of a few tribes of desert wanderers, slaves in the land of the Pharaohs. He was able to raise himself from the rank of a national god to that of a God of all humanity.

But that is all. His love seems to have been spent out in its extension from the “chosen People” of Israel to the Chosen Species of mankind. He had not in him the urge to broaden his fatherly feelings still beyond those narrow limits. It never occurred to him how narrow they were in fact and how irrational, how mean, how all-too-human that childish preference for man was, in a God that is supposed to have made the Milky Way.

The great creeds of the world west of India remained man-centered, it would seem, because they never could free themselves entirely from the marks of their particular tribal origin among the sons of Abraham. The Jews never were a race that one could accuse of giving animals too great a place in its everyday life and thoughts.

Christ, who came “to fulfil” the Jewish law and prophecies (not to introduce into the world a different, more rational, and truly kindlier trend of thought) appears never to have bothered his head about the dumb creatures.

We speak, of course, of Christ as the Christian Gospels present him to us. That Christ—we have no means whatsoever of finding out whether a “truer” one ever lived—never performed a miracle, never even intervened in a natural manner, in favour of any beast, as his contemporary, Apollonius of Tyana, not to speak of any more ancient and illustrious Master such as the blessed Buddha, is supposed to have done. He never spoke of God’s love for animals save to assert that He loved human beings a fortiori, much more. He never mentioned nor implied man’s duties towards them, though he did not omit to mention, and to stress, other duties.

If the Gospels are to be taken as they are written, then his dealings with nonhuman sentient creatures consisted, on one occasion, of sending some evil spirits into a herd of swine, that they might no longer torment a man, and, another time, of making his disciples, who were mostly fishermen by profession, as every one knows, catch an incredible quantity of fish in their nets.

In both cases his intention was obviously to benefit human beings at the expense of the creatures, swine or fish. As for plants, it is true that he admired the lilies of the fields; but it is no less true that he cursed a fig tree for not producing figs out of season and caused it to wither, so that his disciples might understand the power of faith and prayer.

Fervent English or German Christians, who love animals and trees, may retort that nobody knows exactly all that Jesus actually said, and that the gospels contain the story of only a few of his numberless miracles. That may be. But as there are no records of his life save the Gospels, we have to be content with what is revealed therein. Moreover, Christianity as an historical growth is centered around the person of Christ as the Gospels describe him.

To say, as some do, that every word of the Christian Gospels has an esoteric meaning, and that “swine” and “fishes” and the “barren fig tree” are intended there to designate anything but real live creatures, would hardly make things better. It would still be true that kindness to animals is not spoken of in the teaching of Jesus as it has come down to us, while other virtues, in particular kindness to people, are highly recommended. And the development of historical Christianity would remain, in all its details, what we know it to be.

There has been, it is true, in the West, in recent years—nay, there is, for nothing which is in harmony with the Laws of Life can ever be completely suppressed—a non-Christian (one should even say an anti-Christian) and definitely more than political school of thought which courageously denounced this age-old yet erroneous tradition, and set up a different scale of values and different standards of behaviour. It accepted the principle of the rights of animals, and set a beautiful dog above a degenerate man.

It replaced the false ideal of “human brotherhood,” by the true one of a naturally hierarchised mankind harmoniously integrated into the naturally hierarchised Realm of life, and, as a logical corollary of this, it boldly preached the return to the mystic of genuine nationalism rooted in healthy race-consciousness, and the resurrection of the old national gods of fertility and of battle (or the exaltation of their philosophical equivalents) which many a Greek “thinker” and some of the Jewish prophets themselves had already discarded—politely speaking: “transcended”—in decadent Antiquity.

And its racialist values, solidly founded upon the rock of divine reality, and intelligently defended as they were, in comparison with the traditional man-centered ones inherited, in Europe, from Christianity, are, and cannot but remain, whatever may be the material fate of their great Exponent and of the regime he created, the only unassailable values of the contemporary and future world. But it is, for the time being, a “crime” to mention them, let alone to uphold them—and their whole recent setting—in broad daylight.

The opposite ideologies, more in keeping with the general tendencies of modern Free Thought from the Renaissance onwards, have only broken off apparently with the man-centered faiths. In fact, our international Socialists and our Communists, while pushing God and the supernatural out of their field of vision, are more Christian-like than the Christian Churches ever were.

He who said, “Love they neighbour as thyself has to-day no sincerer and more thorough disciples than those zealots whose foremost concern is to give every human being a comfortable life and all possibilities of development, through the intensive and systematic exploitation by all of the resources of the material world, animate an inanimate, for man’s betterment. Communism, that new religion—for it is a sort of religion—exalting the common man; that philosophy of the rights of humanity as the privileged species, is the natural logical outcome of real Christianity.

It is the Christian doctrine of the labour of love for one’s neighbours, freed from the overburdening weight of Christian theology. It is real Christianity, minus priesthood—which Christ thoroughly disliked—and minus all the beliefs of the Church concerning the human soul and all the mythology of the Bible.

In other words, the rejection of the belief in the supernatural, and the advent of a scientific outlook upon the material world, has not in the least broadened the Westerners’ moral outlook. And, unless they be consistent Racialists, worshippers of hierarchised Life, those who today openly proclaim that civilization can well stand without its traditional Christian (or Muslim) background, stick to a scale of values that proceeds, either from a yet narrower love than that preached in the name of Christ or of Islam, (from the love of one’s mere individual self and family) or, at most, from the same love—not from a broader one; not from a true universal love.

The generous “morality” derived from modern Free Thought is no better than that based upon the time-honoured man-centered creeds that have their origin in Jewish tradition.

It is a morality centered—like the old Chinese morality, wherever true Buddhism and Taoism have not modified it—around “the dignity of all men” and human society as the supreme fact, the one reality that the individual has to respect and to live for; a morality which ignores everything of man’s affiliation with the rest of living nature, and looks upon sentient creatures as having no value except inasmuch as they are exploitable by man for the “higher” purpose of his health, comfort, clothing, amusement, etc. The moral creed of the Free Thinker today is a man-centered creed—no less than that of Descartes and Malebranche and, later on, of the idealists of the French Revolution, and finally of Auguste Comte.

We believe that there is a different way of looking at things—a different way, in comparison with which this man-centered outlook appears as childish, mean and barbaric as the philosophy of any man-eating tribe might seem, when compared with that of the Christian saints, or even of the sincerest ideologists of modern international Socialism or Communism.

1st book

Most white nationalists believe it’s enough to read Kevin MacDonald’s third book of his trilogy on Jewry. But the first book presents the roots of Judaism in a way that the secondary branches can later be grasped. I won’t add excerpts of MacDonald’s A People That Shall Dwell Alone, only a paragraph:

This project attempts to develop an understanding of Judaism based on modern social and biological sciences. It is, broadly speaking, a successor to the late-19th-century effort to develop a Wissenschaft des Judentums—a scientific understanding of Judaism. The fundamental paradigm derives from evolutionary biology, but there will also be a major role for the theory and data derived from several years of psychology, including especially the social psychology of group behavior.

See the prologue of the third book: here. Written when MacDonald finished his trilogy, it’s the best introduction to his whole trilogy that I know.

Published in: on September 19, 2015 at 11:32 am  Comments (2)  
Tags: ,

Christians: clueless about Judaism

Below, “The Conspiracy of Man,” forward to The Tabernacle and its Sacrificial System, posted by Arch Stanton as a comment in this blog:


The problem with Christianity is that people do not understand the Jewish mind behind it. To understand the New Testament, one must understand Jewish culture, history and religion. Of course the Jews make no effort to enlighten the ignorant goyim on these subjects. In fact they prohibit the transference of their religious texts under penalty of death!

Long before the Temple came the era of the Tabernacle, where the sacrifice was ceremonial bloodlust. It was a place where priests butchered animals to atone for sins against their God, Yahweh.

The Torah originally referred to the first five books of the Old Testament. The books of Leviticus and Deuteronomy are Levirate laws forming the basis for Judaism’s sacrificial system. This system is naturally founded on the sacrifice of both blood offerings, in the form of specified animals, and non-blood offerings in the form of specified grains. In the early days of the sacrificial system, the Tabernacle was nothing more than a moving slaughterhouse, a place where priests butchered animals. It is telling that only the best animals, the least “blemished,” could be offered for sacrifice.

The indication as to the true purpose of the sacrificial system lay in the fact that priests took ten percent of the choicest cuts of meat for themselves and burned only the fat and viscera upon the altar as “sweet savor” to the Lord. The remaining meat was then returned to the sinner. Think about this for a moment, the Lord preferred fat and viscera to the prime cuts commanded by the priests.

Imagine for a moment, your priest as a butcher. Imagine going to church on Sunday and seeing your priest at the altar slitting the throat of various parishioners’ pets, catching their blood in a golden bowl and then splashing it around the altar as he dances around in a trance-like state chanting pleas to God for the forgiveness of sins and begging for salvation. After the service, you say to your spouse, “Boy that certainly was a different sermon this week wasn’t it dear?” Your spouse replies, “Oh I don’t know, next week is communion, when we eat the body Christ and drink his blood. Speaking of that, let’s hurry to the restaurant before the church crowd gets there.”

marked-bloodAfter making their sacrifice, the Hebrew sinner was marked with blood, mixed with other bodily fluids, on either the forehead or the big toe. This mixture ensured longevity of the mark. The blood marking was visible proof that a tribesman had paid his “sin tax.” Later, this mark was washed off in a ritual purification bath called the Mikveh, at which time the sacrificial cycle began anew.

However, this marking system had one obvious, glaring drawback. Blood is a commonly available substance produced by the higher organisms. In their attempt to control the easily counterfeited blood marking, priests forbade their followers from butchering their own animals or even possessing the instruments for doing so. This was the primary reason for the kosher slaughter, a process where the living animal’s throat is slit to ensure the pumping heart will drain the blood as completely as possible. This also led to the prohibition of various implements and practices used in the butchering process. The priests defined these as “clean” or “unclean,” but think “legal” or “illegal,” as these are in fact legalistic dictates that have almost nothing to do with hygiene.

Any contact with blood was strictly prohibited, like that produced by menstruating women or “lepers,” which meant anyone with running sores. As a result, a Byzantine legal structure arose to control the minutiae of everyday life. There is a forgettable tract in the Mishna that elaborates on the cleanliness of a bowl. The upshot of this legal commandment is that if a bowl in intact, then it is unclean; but if the bowl is smashed into pieces of which the largest piece is no larger than the tip of a man’s finger, then it is clean. This makes absolutely no sense unless one understands the bowl in question can be used to hold and mix blood products.

Eventually the phylactery replaced the blood marking. This was a small box attached to the forehead or the back of the wrist holding a scroll with a passage from the Torah. The scroll changed in accordance with the sacrificial cycle; and like tabs on a license plate, it could be checked as proof that Temple followers were current on their sacrificial tribute. Despite this modification, Levirite laws concerning blood products remained in full force.

Imagine yourself as a very young child of a primitive, nomadic, tribesman. Having heard only stories, you are dimly aware of the importance of a much talked about, upcoming ritual. You are aware this ritual occurs on regular basis and the anxiousness of your parents is palpable when discussing the subject.

On the prescribed day, the day the ritual begins. You follow your parents down to a running stream. A man richly attired in strange garb stands in the middle of the stream. One by one, your neighbors walk into the stream where the man mutters strange words as he immerses them in the water while rubbing their forehead with the palm of his hand. After your father has undergone the ritual immersion, you note the red mark he always wears on is forehead has disappeared. The ritual continues until every adult in the village has undergone immersion. You hear someone nearby whispering that the sacred cycle has ended.

The following day, your mother wakes you earlier than usual and your family spends the morning in careful preparation for the day’s activities. You want to play with your friends, but your mother insists you attended to her demands. You accompany your father as he goes out among his meager collection of animals. He spends quite a bit of time inspecting the herd until he finally chooses a prized sheep. This animal happens to be one of your favorites. You have often played with the sheep, chasing them around the meadows and finally catching one, you buried your face in its soft wool. Your nose takes delight in the earthy smell of the sheep. It is the smell of life, and life seems to be everywhere among the hills where the herds roam.

tabernacleLater that morning, your father takes you by the hand and with animal in tow, you are dragged to a portable slaughterhouse your parents refer to as the “Tabernacle.” Here you are to witness the important ritual they have been discussing over the preceding weeks. You enter a large enclosure surrounded by a fence made of cloth. In the middle of the enclosure is an odd tent-like structure with rude wooden columns and entry doors. A number of wooden tables, sagging oddly along the longitudinal center line, are set up in the makeshift courtyard directly in front of the tent. Soon, other families begin arriving with their animals.

Finally, the ceremony begins. A neighbor of yours steps forward and presents a prized calf to one of several strangely dressed men, like the men you saw at the stream the day before. Your parents refer to these men as “priests.” One by one, the sinners step forward and present their animal to a priest who then hoists it upon one of the many tables. Your neighbor drops to his knees in front of the priest, closes his eyes and begins chanting something unintelligible. As you are witnessing this, your father grabs your hand and places it alongside his on the prized sheep. You can feel its heart racing. The animal transmits its terror though the palm of your hand. The priest takes hold of the struggling animal and with quick, practiced motion, slits its throat with a razor sharp knife. The animal struggles, kicking and bellowing in protest, as geysers of blood erupts from its jugular vein. A froth of blood spews forth, splattering you and everyone present. You can feel the spark of life draining through its hide as the stillness of death overcomes the animal. You look down at the viscous red fluid splattered on the front of your robe. You stare with revulsion at the red stains soaking into the fibers as the stench of death assaults your nostrils and addles your sense.

blood-sacrifice-covenant

Even before the animal has ceased struggling, you look up from your bloodstained robe to see the head priest/butcher moving quickly to catch the animal’s blood in a golden bowl. Now you realize the sagging tabletop forms a trough that allows the blood to flow from the end, where the priest awaits with his bowl. With eyelids half closed and muttering some strange incantation, he seems to be in a trance. Shouting, he lifts the golden bowl skyward at arms’ length before splashing the rapidly congealing blood over and around the base of the altar. The priest then comes out of his trance and begins eviscerating the animal. During this process, the animal’s bloody guts are laid aside so they can later be burned on the altar as sweet savor to the lord, who evidently has an abiding taste for burnt fat and viscera.

In just a few strokes, the priest/butcher finishes his gory task. Working rapidly, he begins cutting the animal’s joints. As he separates the portions of meat, he carefully lays aside a large portion of the best cuts for himself. He then returns the remaining meat to your neighbor, who by now has given the priest full admission of his sins.

After the sacrifice is complete, the priest produces a smaller bowl with a cupful of the animal’s blood. The priest mixes it with another bodily fluid that appears to be semen. He uses his thumb to smear a large daub of the mixture on the forehead of the entranced, chanting sinner kneeling before him with closed eyes. Then, with a loud shout, the priest/butcher declares that by this act, your neighbor’s sins have been atoned. Your neighbor staggers to his feet and like a drunk, lurches away from the butchering table with a beatific look on his face, even as the priest calls for the next sinner to step forward with his animal.

Suddenly you feel the full emotional horror of the fate awaiting the other animals brought to the ritual. All the while, these men called priests, howl, chant and dance about, reciting their ritualistic incantations that beg god’s forgiveness; it must have been a bloody spectacle. The bloodlust continues well into evening.

BundesladeWhat you never witness is the secret ceremony inside the Tabernacle’s tent where the high priest in a final act of crazed bloodlust drinks the sacrificial blood before the mercy seat. The Levirate injunction against consuming blood is a public admonishment to restrict the use of blood products. However, the priesthood exempted itself from its own laws and secretly does not observe such restrictions. This covert act, along with the acceptable act of consuming sacrificial meat, will later be replayed by Yeshu during his last supper, when he symbolically offers wine and bread representing his blood and body to his disciples.

yeshu A few days later the priests fold their Tabernacle tent and move on. They will move to the next tribe where the sacrificial cycle will be played out once again.

Consider the effect of this gruesome spectacle on a child. Blood spewing everywhere, chanting priests mesmerized in their crazed bloodlust, driven by the howling and grunting of animals bleeding out the last of their life on the ground. The restless bleating of animals, now aware of their fate. Sinners raising their hands towards the heavens as they cry out for god’s forgiveness. Imagine your parents continually consumed with the thought of blood and the avoidance of it, thoughts that translate into an unnatural obsession about the stuff.

Extrapolate this horror out over the generational millennium and you have the foundations of a psychopathic bloodlust that is not a preference, not a peculiar, incidental twist in a few exceptional personalities: it is a culturally inbred condition, one that can neither be altered nor escaped. This culture of blood has permeated the very core of Judaism until it has become a genetic component of their race.

The Bible is a book whose stories have influenced humanity in the most profound manner. Few would argue the statement that it has been the single most influential book in history. Yet few truly comprehend the true breadth and depth of its influence. Fewer still stop to consider why this ancient book has had such a powerful influence when other similar books of antiquity faded into complete obscurity; curious artifacts examined only by experts. What is it about the Bible that is different? Why is this particular book considered relevant to modern man, when its contemporaries are considered irrelevant, archaic works of ancient, primitive, tribes? What is it about these stories that drive modern man in the same manner as they drove the men of ancient times?

The original book was known to Jews as the Torah. These were the first five books attributed to Moses. “Torah” is an interesting word. Many words in Jewish culture have multiple constructs. Therefore, to understand the intent, such words must be taken within the frame of reference to the context in which they are used. To Jews, Torah can refer to anything from the first five books of Moses to the entire linage of Hebraic religious works, ranging from Genesis to the last volume of the Talmud. For our purpose, Torah will refer to those five books of the Old Testament attributed to Moses. This collection is commonly known to Christians as the “Pentateuch.”

Hyman-Bloom-Still

The actual definition of “Torah” is likewise interesting. Again, we find a double definition in that the word is defined as both “law or legal” as well as “instruction.” From this definition, we find the Torah is in fact books of legal instruction. The reader is asked to keep this definition in mind while reading this book.

The Torah spawned three of the most influential religions on the planet today: Judaism and her unwanted daughters, Islam and Christianity; unwanted because the Jews never intended their book or beliefs to be adopted by non-Jews. It is truly ironic how few Christians realize that these two daughters have far more in common with each other than they do with their mother religion. All three religions are based on the original stories found in the Torah. All three recognize and revere the ancient patriarchs of the Old Testament. All three pay tribute to these stories as their foundational beliefs about monotheism. All three base their concepts of God upon the descriptions found in these stories. One only needs to compare these three religions with a religion like Buddhism or Hinduism to find the close relationship of mother Judaism and her two daughters.

Yet, while Western civilization has been profoundly influenced by these stories, the book in fact addresses the issues of the ancient Jews. The Bible was written by Jews, about Jews, for Jews. The information in the Torah was never intended to play any part outside Jewish culture for as it is written in the Babylonian Talmud, Sanhedrin 59a, (“Gemara… Johanan said: A heathen who studies the Torah deserves death, for it is written, Moses commanded us a law for an inheritance; it is our inheritance, not theirs”).

cross-and-star-of-david-togetherIt has been written that the worst reference source for information about water is a fish, for a fish is immersed in the fluid. The immersion of the fish is so complete that it does not even perceive that water exists. Thus, the fish’s immersion and dependence on water precludes any objective analysis of the fluid by the fish and so is the case with the Bible. Western civilization has been so profoundly influenced by its immersion in these stories that it can no longer see the original, objective truths behind them. The Bible is not a book about the history of the Jews: it is a book about the culture and beliefs of a people instrumental in shaping our world. Essentially, the Torah is a cookbook that might well be titled in the same manner as the one in Rod Serling’s play, To Serve Man.

Throughout their history, Jews have been renowned storytellers. Much of their superior verbal skills are undoubtedly derived from the history of their religion’s long oral tradition. Storytelling has long been the common method used by primitive cultures to pass down traditional beliefs and law, but the Jews elevated storytelling to the highest level possible. For Jews, storytelling goes well beyond even an art form, it is in fact the very thread from which they weave the fabric of their culture.

From the first millennia of their existence, Hebrew law and religious beliefs were passed down in the form of storytelling. Around the time of Yeshu, heated debate arose among the Sadducees and Pharisees over whether or not to continue adhering to the oral tradition. By the time of the second Temple period, a major point of friction between the Pharisees and the Sadducees was the validity of the oral law, since the Sadducees only adhered to the written law. Attempts were made to codify a collection of rulings, but the Sadducees rejected the Pharisees’ notion of abiding by the Oral tradition before it was later committed to ink.

There are some interesting considerations inherent to this disagreement. First and foremost, an oral tradition can be much more closely controlled as to who is allowed to receive the information. By this, one can see that had these stories not been committed to the written form, modern Christians would have no more idea of their content than they have of the Hebrew language. Secondly, oral traditions lend themselves to modification far more easily than written traditions. Orwell pointed out this difficulty in his book 1984, where an entire ministry is devoted exclusively to changing the written history of a culture. The Pharisees eventually won the argument as the modern Talmud teaches “God made a covenant with Israel only for the sake of that which was transmitted orally.” Yet, to this day, Jewish boys devote much of their time memorizing and reciting long, torturous, Talmudic tracts and arguing the legal precedence set by these laws, doing so in the very same manner as their ancestors.

Today, Hollywood’s writers, producers, and directors are predominantly Jewish; so it comes as no surprise to find the Torah’s influence clearly visible throughout most Hollywood productions. This marvelous ability to fantasize and tell tall tales can be visibly witnessed in numerous Hollywood and TV shows written and produced by these Jews. While names like Spielberg, Lear and Katzenberg have replaced Biblical names like Moses, Ezekiel, and Saul, the same form of story telling is still much in evidence. When one examines the fantastic and fanciful stories written and produced by those like Spielberg or Serling, or morality plays written by Norman Lear, one has a direct window into the mind of the Biblical storyteller.

 

_________

My two cents:

The author of the above foreword restricts his critique to animal sacrifice. More recent scholarship has established that those sacrifices, which would be condemned by any animal rights advocate today, were the sublimation of the ancient Hebrews’ filicidal impulses toward their own children: sublimation of actual child sacrifices in even more ancient Israelite history. See the pages of my book where I address this extremely disturbing subject: here.