Thursday, August 31, 2017

A Perspective as Wide as the World

                          By Spencer Quinn

        


Here’s an analogy which neatly sums up the difference between Alt-Right or race-realist thinking and more mainstream conservatives. Imagine a vast pointillist painting, such as Georges Seurat’s famous A Sunday Afternoon on the Island of La Grande Jatte, but a thousand times the size. Imagine also that this painting depicts scenes which present humanity as it really is and furthermore acts as a warning against the Progressive Left. At a short distance from the painting, the race-realist will certainly agree with the conservative about what dot or stroke or smudge appears where on the canvas and what color it is. Stepping further back, they may also agree on single images these elements form. But when the race realist steps even further back in order to view the painting in its entirety, he begins to recognize a cohesion between forms which was invisible up close – a cohesion which transcends the motley raw materials on the canvas. This is where the artist’s vision comes into play and the painting leaves its intended impression upon its viewer.

At this point the race realist understands that the conservative could perceive this very same vision, he just doesn’t want to. He refuses to step back far enough to view the entire canvas, and obstinately insists that a middle distance is sufficient. Without sight of the entire canvas, he feels qualified to make pronouncements on the painting’s meaning and warnings against the Left.

For example, perhaps a portion of the painting depicts the chaotic path of money from native white Americans to illegal Hispanic immigrants via the government and how that money is ultimately squandered by their recipients or sent back home to enrich Mexico. The conservative then infers from the painting that illegal immigration is bad because of such untoward economic consequences.

The race realist, from his greater distance, however, sees details in the art that the conservative missed: the inveterate brutishness and ignorance of these immigrants and the smugness and solipsism on the part of their benefactors. He sees the corruption of a once-great nation and understands that, illegal or not, the very presence of these particular immigrants, with their low IQs and less-than-civilized behavior, cannot do anything but sap the resources of their host country and hasten its decline. The race realist chooses a perspective as wide as the world by viewing the painting in terms of the biochemical and statistical truths found in genetics, psychometrics, and population biology. Such truths are the most difficult to refute. If anything, genetics is to the biological sciences what nuclear physics is to the physical sciences. You cannot get a more complete picture of life than that.

The conservative, on the other hand, draws the line at economics and political science. He prefers to downplay any hard science and instead talks up the primary role of government and capital in the ultimate state of human affairs. While most conservatives today use the Bible as a guide to interpret this multifaceted painting, the intellectual ones will turn to Burke and Hayek as their twin beacons in this regard.

Certainly, these two men wrote great things and have been excellent interpreters of this hypothetical painting for many years. However, since the breakdown of white majorities in traditionally white nations due to third-world immigration, things have gotten confused. Their descriptions and proscriptions apply less and less to the world we are currently inheriting. What would have made sense fifty years ago to conservatives is now causing a great deal of pain. A great example can be seen in the Walt Disney Company layoffs of January 2015 in which 250 American IT tech workers were let go and replaced with foreign H-1B workers, mostly from India. In fact, Disney was so brazen about it, it forced their outgoing American employees (many of whom were white) to train their foreign-born replacements. Now, from a capitalist standpoint, this all makes perfect sense. Why pay someone sixty dollars per hour when you can import foreigners who will work for half that? The company saves money, which it can then invest back into itself, thereby improving and expanding its services to its customers. Furthermore, this investment helps fuel other aspects of the economy, for example, paying builders, contractors, caterers, and many others who would be needed in case Disney wishes to add a wing to one of its buildings or a new ride to one of its amusement parks. And this is all great, when you don’t look beyond economics as the prime motivator of human behavior.

Yes, economics is an important aspect of the human condition, so there is a lot of truth and wisdom behind the ideas of Hayek and others. However, when one steps back with the race realists one realizes that Darwin and Mendel have just as much to say if not more about what makes us human. These are both canonical figures in the life sciences. So why won’t conservatives join us in our more distant perch?

My guess is that there are several reasons, one being simple inertia. It’s only been in the last thirty or so years that genetics has been uncovering hard clues about racial differences. Prior to this, it was perfectly reasonable for educated people to overestimate the role of environment in determining human intelligence and temperament. After all, genetics was a big mystery then (and still is in many ways) but environment never was. One can easily observe concrete examples of slavery, oppression, and poverty. But until recently, who could have even dreamt of observing the MAO-A gene, which produces an enzyme called monoamine oxidase that breaks down certain neurotransmitters and helps suppress impulsive behavior? (Yes, it has been shown that whites typically possess a greater number of copies of this gene than do blacks, which, if you think about it, explains a lot.) Therefore, in lieu of conclusive evidence saying otherwise, proposing that slavery, oppression, and poverty actually cause black stupidity and misbehavior and not the other way around does not seem obviously wrong. Sure, it violates ancient notions of folk wisdom, but as we all know, folk wisdom does not hold up well in the face of thousands of books and peer-reviewed papers penned by PhDs, regardless of discipline or ideological bent.

So with a long history of ignoring genetics and evolution behind them, many conservatives, out of habit, it seems, carry on this dubious tradition.

Another reason, I would think, is that letting nonwhites off the hook for their poor performance and behavior jibes better with Christian magnanimity than blaming them for it would. It is a benevolent conclusion, one that feels good to draw. So if one can go either way with the chicken or the egg and it feels better to go with the egg, then by all means go with the egg. Much of European and American conservatism comes directly from Christianity, and so it makes sense that an all-inclusive, Paulist interpretation of the data would hold sway for many of them.

This approach further insulates the conservative against sin in the event that the race realists are correct. The conservative, in the great Burkean tradition, views freedom and equal human rights as sacrosanct. Even if the races are fundamentally different (as Burke and other early conservatives were willing to accept, among classes at least), he will be quick to argue that there is nothing anyone can do about it since all men are blessed by God with ‘inalienable rights.’ Therefore, for all his scientific arguments, the race realist might as well be wrong. His conclusions have no bearing on life and cannot ever be acted upon.

Only, they can. But to do so would break with Burke and much of the New Testament, something that many conservatives raised in the Christian tradition would be loath to do. On one hand, this is a noble and highly moral outlook which does much to endear Christianity to me personally. On the other hand, it breaks my heart to see Western civilization begin to die in part due to a few narrow-minded conservatives who wish to save their souls.

The final reason for the conservative’s hesitation to join the race realist, I believe, is fear. Most on the Alt Right are fully aware of the craven attitudes shared by our erstwhile allies on the Right. Many conservatives simply do not wish to pay the high social and professional price necessary to view humanity from the race realist’s broad vantage point. This is the big reason for the ‘cuckservative’ epithet and other scorn that race realists heap on conservatives these days. Conservatives just don’t seem to the have the requisite backbone anymore for standing athwart history and crying “Stop!” By maintaining conservative principals in a multi-racial world without once invoking racial differences, conservatives will only retard the leftward march of history. For men of the Right, who dedicate their lives not just to stop this leftward surge but to reverse it, this is only slightly better than useless.

And why is there such a high price to pay to join the race realists to begin with? Why are frank assessments of racial differences completely verboten in today’s society? Opinions may differ here, but Occam’s Razor points to three main causes that I can see. First is a radical adherence to the Christian magnanimity mentioned above. One does not have to be a regular worshipper or even a believer to take the egalitarian teachings of Christ to their violent (and, to be sure, unintended) extremes. Such Christians without Christ act solely on an inherited moral reflex and strike me as a perversion on the level of zombies rising from the dead to feed on the living. Second is the general weakness of the majority of conservatives and their unwillingness to challenge the Left in its central tenet of racial equality. So, like sharks smelling blood in the water, Leftists have swarmed through our institutions and encountered only nominal opposition.

The most important reason for the ostracism of race realists, however, is the powerful influence of diaspora Jews upon the media, politics, and academia. It is an irrefutable fact that a large number of Ashkanazi Jews in the United States and in European countries have demonstrated a weakness for left-wing radical politics ever since their emancipation in the 1870s. Since left-wing politics carries with it the rejection of the three historic bugbears of Jewish diaspora life, namely, nationalism, capitalism, and Christianity, it made sense that most Jews with the will to power were drawn to the Left and were desperate to inflict leftist changes upon traditional European civilizations. And with their general low-trust tendencies and high average intelligence they were quite successful.

One does not need to be an anti-Semite to admit any of this.

Nor does one need to be an anti-Semite to recognize that influential Jews police the distance at which people are allowed to view this great painting. They would rather we not look at it all, but if we must, then viewing from a middle distance (where you can find most libertarians and conservatives) is grudgingly tolerated. To step any further back as the race realist has done is to potentially see nonwhites, including Jews, in a very unflattering light. This will not only weaken the myth of racial equality which propels the Left, but it will also, if taken seriously by enough people, put most whites back into a racial frame of mind. And when that happens, the position of Jews as diaspora is no longer secure. So, to prevent this from happening, most of our Jewish elites (Center, Left, or Right) do everything they can to discourage truth-seeking. If you play ball, you will get rewarded with plum positions or at the very least will be left alone. If you don’t, however, you will become unemployable. You will be labeled an extremist and a racist and will be shunned from society. Good citizens shall not step too far away from that painting. Good citizens shall not see that painting for what it is. Good citizens shall not inch their way towards the Truth.

This is essentially how the worldwide Jewish population double dips. As a diaspora, they are overwhelmingly anti-nationalist and anti-race-realist because it suits them. Yet as Israelis they are overwhelmingly pro-nationalist and pro-race-realist because it suits them. And, in comparison, what suits the indigenous populations of the nations over which they wield so much control is of little importance.

Again, it is not necessarily anti-Semitic say such things, just as it is not necessarily philo-Semitic to discuss the high average Jewish IQ or the high proportion of Jewish Nobel Laureates in science and mathematics. These are just honest statements of fact. It would, however, be more anti-Semitic (and perhaps less reasonable) if we were to blame only the Jews for this state of affairs. Of course, the first two reasons described above cannot easily be laid at the feet of Jews. Gentile ex-Christians have gone too far in radicalizing the egalitarianism promoted by their ancestors’ religion, and gentile conservatives have grown weak in the knees in the face of uncomfortable racial truths. Furthermore, while Jews provide much of the driving force behind today’s militant political correctness (and are certainly over-represented in this respect in terms of overall population), there are quite a few gentiles who lend their shoulders to this effort as well. There always has been. Not every decision-maker in the SPLC and ACLU are Chosen, and Ted Kennedy and Philip Hart did have their names attached to that disastrous 1965 Immigration bill.

As our population becomes less white, however, more and more whites will be forced to step away from this painting and view it with fresh eyes. They will have no choice, given that the greater presence of unruly nonwhites will make viewing this painting even from a moderate distance increasingly dangerous. Such nonwhites possess the same insecurities as the Jews but tend to be more violent and totalitarian in expressing them. As their power and confidence swells, however, these nonwhites will increase their efforts to thought-police whites into coming closer to the painting or shutting their eyes to it entirely, which is tantamount to complete submission. They will do this through threats and they will do this through violence, and they will continue to be egged on or ignored by our elites, Jewish or otherwise. In any event, a white population blinded from the Truth, unable to control its destiny, and completely denuded of its fighting spirit will not survive long.

We, of course, cannot let that happen.

Only by maintaining the broadest possible perspective from which to view this painting and by constantly reporting what we honestly see will we make the transition to the Right by other whites as seamless and as painless as possible. We will have gotten there first, which means it will fall on us to attract and not repel those who wish to follow us. We also have the Truth on our side, which always has a way of seeping through even the cleverest ideological foundations like water through cracks in a dam.

Most importantly, however, despite the tragic circumstances it depicts, this painting still portrays life in all its wonder. It is still a beautiful painting. It is still a wonderful world.

Tuesday, August 29, 2017

The Frankfurt School: Conspiracy to Corrupt

By The American Catholic Weekly

Western civilization at the present day is passing through a crisis which is essentially different from anything that has been previously experienced. Other societies in the past have changed their social institutions or their religious beliefs under the influence of external forces or the slow development of internal growth. But none, like our own, has ever consciously faced the prospect of a fundamental alteration of the beliefs and institutions on which the whole fabric of social life rests.... Civilisation is being uprooted from its foundations in nature and tradition and is being reconstituted in a new organisation which is as artificial and mechanical as a modern factory.--Christopher Dawson. Enquiries into Religion and Culture, p.259. 

Most of Satan's work in the world he takes care to keep hidden. But two small shafts of light have been thrown onto his work for me just recently. The first, a short article in the Association of Catholic Women's ACW Review; the second, a remark (which at first surprised me) from a priest in Russia who claimed that we now, in the West, live in a Communist society. These shafts of light help, especially, to explain the onslaught of officialdom which in many countries worldwide has so successfully been removing the rights of parents to be the primary educators and protectors of their children. 

The ACW Review examined the corrosive work of the 'Frankfurt School'-a group of German-American scholars who developed highly provocative and original perspectives on contemporary society and culture, drawing on Hegel, Marx, Nietzsche, Freud, and Weber. Not that their idea of a 'cultural revolution' was particularly new. "Until now," wrote Joseph, Comte de Maistre (1753-1821) who for fifteen years was a Freemason, "nations were killed by conquest, that is by invasion: But here an important question arises; can a nation not die on its own soil, without resettlement or invasion, by allowing the flies of decomposition to corrupt to the very core those original and constituent principles which make it what it is?" 

What was the Frankfurt School? Well, in the days following the Bolshevik Revolution in Russia, it was believed that a workers' revolution would sweep into Europe and, eventually, into the United States. But it did not do so. Towards the end of 1922 the Communist International (Comintern) began to consider what were the reasons. On Lenin's initiative a meeting was organised at the Marx-Engels Institute in Moscow. 

The aim of the meeting was to clarify the concept of, and give concrete effect to, a Marxist cultural revolution. Amongst those present were Georg Lukacsz (a Hungarian aristocrat, son of a banker, who had become a Communist during World War I. A good Marxist theoretician, he developed the idea of 'Revolution and Eros'sexual instinct used as an instrument of destruction.) and Willi Munzenberg (whose proposed solution was to 'organise the intellectuals and use them to make Western civilisation stink. Only then, after they have corrupted all its values and made life impossible, can we impose the dictatorship of the proletariat'). "It was," said Ralph de Toledano (1916-2007) the conservative author and cofounder of the National Review, a meeting "perhaps more harmful to Western civilization than the Bolshevik Revolution itself." 

Lenin died in 1924. By this time, however, Stalin was beginning to look on Munzenberg, Lukacz and like-thinkers as 'revisionists'. In June 1940, Munzenberg fled to the south of France where, on Stalin's orders, a NKVD assassination squad caught up with him and hanged him from a tree. 

In the summer of 1924, after being attacked for his writings by the 5th Comintern Congress, Lukacz moved to Germany, where he chaired the first meeting of a group of Communist-oriented sociologists, a gathering that was to lead to the foundation of the Frankfurt School. 

This 'School' (designed to put flesh on their revolutionary programme) was started at the University of Frankfurt in the Institut fur Sozialforschung. To begin with school and institute were indistinguishable. In 1923 the Institute was officially established, and funded by Felix Weil (1898-1975). Weil was born in Argentina and at the age of nine was sent to attend school in Germany. He attended the universities in Tubingen and Frankfurt, where he graduated with a doctoral degree in political science. While at these universities he became increasingly interested In socialism and Marxism. According to the intellectual historian Martin Jay, the topic of his dissertation was "the practical problems of implementing socialism." 

Carl Grunberg, the Institute's director from 1923-1929, was an avowed Marxist, although the Institute did not have any official party affiliations. But in 1930 Max Horkheimer assumed control and he believed that Marx's theory should be the basis of the Institute's research. When Hitler came to power, the Institute was closed and its members, by various routes, fled to the United States and migrated to major US universities-Columbia, Princeton, Brandeis, and California at Berkeley. 

 The School included among its members the 1960s guru of the New Left Herbert Marcuse (denounced by Pope Paul VI for his theory of liberation which 'opens the way for licence cloaked as liberty'), Max Horkheimer, Theodor Adorno, the popular writer Erich Fromm, Leo Lowenthal, and Jurgen Habermas-possibly the School's most influential representative. 

Basically, the Frankfurt School believed that as long as an individual had the belief-or even the hope of belief-that his divine gift of reason could solve the problems facing society, then that society would never reach the state of hopelessness and alienation that they considered necessary to provoke socialist revolution. Their task, therefore, was as swiftly as possible to undermine the Judaeo-Christian legacy. To do this they called for the most negative destructive criticism possible of every sphere of life which would be designed to destabilize society and bring down what they saw as the 'oppressive' order. Their policies, they hoped, would spread like a virus-'continuing the work of the Western Marxists by other means' as one of their members noted. 

To further the advance of their 'quiet' cultural revolution-but giving us no ideas about their plans for the future-the School recommended (among other things): 

1. The creation of racism offences. 

2. Continual change to create confusion 

3. The teaching of sex and homosexuality to children 

4. The undermining of schools' and teachers' authority 

5. Huge immigration to destroy identity. 

6. The promotion of excessive drinking 

7. Emptying of churches 

8. An unreliable legal system with bias against victims of crime 

9. Dependency on the state or state benefits 

10. Control and dumbing down of media 

11. Encouraging the breakdown of the family. 

One of the main ideas of the Frankfurt School was to exploit Freud's idea of 'pansexualism'--the search for pleasure, the exploitation of the differences between the sexes, the overthrowing of traditional relationships between men and women. To further their aims they would 

* attack the authority of the father, deny the specific roles of father and mother, and wrest away from families their rights as primary educators of their children. 

* abolish differences in the education of boys and girls 

* abolish all forms of male dominance-hence the presence of women in the armed forces 

* declare women to be an 'oppressed class' and men as 'oppressors' 

Munzenberg summed up the Frankfurt School's long-term operation thus: "We will make the West so corrupt that it stinks." 

The School believed there were two types of revolution: (a) political and (b) cultural. Cultural revolution demolishes from within. "Modern forms of subjection are marked by mildness." They saw it as a tong-term project and kept their sights clearly focused on the family, education, media, sex and popular culture. 

The family 

The School's "Critical Theory" preached that the "authoritarian personality" is a product of the patriarchal family-an idea directly linked to Engels' Origins of the Family, Private Property and the State, which promoted matriarchy. Already Karl Marx had written, in the Communist Manifesto, about the radical notion of a 'community of women' and in The German Ideology of 1845, written disparagingly about the idea of the family as the basic unit of society. This was one of the basic tenets of the "Critical Theory:" the necessity of breaking down the contemporary family. The Institute scholars preached that "Even a partial breakdown of parental authority in the family might tend to increase the readiness of a coming generation to accept social change." 

Following Karl Marx, the School stressed how the 'authoritarian personality' is a product of the patriarchal family-it was Marx who wrote so disparagingly about the idea of the family being the basic unit of society. All this prepared the way for the warfare against the masculine gender promoted by Marcuse under the guise of 'women's liberation' and by the New Left movement in the 1960s. 

They proposed transforming our culture into a female-dominated one. In 1933, Wilhelm Reich, one of their members, wrote in The Mass Psychology of Fascism that matriarchy was the only genuine family type of "natural society." Eric Fromm was also an active advocate of matriarchal theory. Masculinity and femininity, he claimed, were not reflections of "essential" sexual differences, as the Romantics had thought but were derived instead from differences in life functions, which were in part socially determined.' His dogma was the precedent for the radical feminist pronouncements that, today, appear in nearly every major newspaper and television programme. 

The revolutionaries knew exactly what they wanted to do and how to do it. They have succeeded. 

Education 

Lord Bertrand Russell joined with the Frankfurt School in their effort at mass social engineering and spilled the beans in his 1951 book, The Impact of Science on Society. He wrote: "Physiology and psychology afford fields for scientific technique which still await development." The importance of mass psychology "has been enormously increased by the growth of modern methods of propaganda. Of these the most influential is what is called 'education.' ... The social psychologists of the future will have a number of classes of school children on whom they will try different methods of producing an unshakable conviction that snow is black. Various results will soon be arrived at. First, that the influence of home is obstructive. Second, that not much can be done unless indoctrination begins before the age of ten. Third, that verses set to music and repeatedly intoned are very effective. Fourth, that the opinion that snow is white must be held to show a morbid taste for eccentricity. But I anticipate. It is for future scientists to make these maxims precise and discover exactly how much it costs per head to make children believe that snow is black, and how much less it would cost to make them believe it is dark gray . When the technique has been perfected, every government that has been in charge of education for a generation will be able to control its subjects securely without the need of armies or policemen." 

Writing in 1992 in Fidelio Magazine, [The Frankfurt School and Political Correctness] Michael Minnicino observed how the heirs of Marcuse and Adorno now completely dominate the universities, "teaching their own students to replace reason with 'Politically Correct' ritual exercises. There are very few theoretical books on arts, letters, or language published today in the United States or Europe which do not openly acknowledge their debt to the Frankfurt School. The witchhunt on today's campuses is merely the implementation of Marcuse's concept of 'repressive toleration'--'tolerance for movements from the left, but intolerance for movements from the right'--enforced by the students of the Frankfurt School." 

Drugs 

Dr. Timothy Leafy gave us another glimpse into the mind of the Frankfurt School in his account of the work of the Harvard University Psychedelic Drug Project, 'Flashback'. He quoted a conversation that he had with Aldous Huxley: "These brain drugs, mass produced in the laboratories, will bring about vast changes in society. This will happen with or without you or me. All we can do is spread the word. The obstacle to this evolution, Timothy, is the Bible." Leary then went on: "We had run up against the Judeo-Christian commitment to one God, one religion, one reality, that has cursed Europe for centuries and America since our founding days. Drugs that open the mind to multiple realities inevitably lead to a polytheistic view of the universe. We sensed that the time for a new humanist religion based on intelligence, good-natured pluralism and scientific paganism had arrived." 

One of the directors of the Authoritarian Personality project, R. Nevitt Sanford, played a pivotal role in the usage of psychedelic drugs. In 1965, he wrote in a book issued by the publishing arm of the UK's Tavistock Institute: "The nation seems to be fascinated by our 40,000 or so drug addicts who are seen as alarmingly wayward people who must be curbed at all costs by expensive police activity. Only an uneasy Puritanism could support the practice of focusing on the drug addicts (rather than our 5 million alcoholics) and treating them as a police problem instead of a medical one, while suppressing harmless drugs such as marijuana and peyote along with the dangerous ones." The leading propagandists of today's drug lobby base their argument for legalization on the same scientific quackery spelled out all those years ago by Dr. Sanford. 

Such propagandists include the multi-billionaire atheist George Soros who chose, as one of his first domestic programs, to fund efforts to challenge the efficacy of America's $37-billion-a-year war on drugs. The Soros-backed Lindesmith Center serves as a leading voice for Americans who want to decriminalize drug use. "Soros is the Daddy Warbucks of drug legalization," claimed Joseph Califano Jr. of Columbia University's National Center on Addiction and Substance Abuse (The Nation, Sep 2, 1999). 

Music, television and popular culture 

Adorno was to become head of a 'music studies' unit, where in his Theory of Modern Music he promoted the prospect of unleashing atonal and other popular music as a weapon to destroy society, degenerate forms of music to promote mental illness. He said the US could be brought to its knees by the use of radio and television to promote a culture of pessimism and despair. By the late 1930s he (together with Horkheimer) had migrated to Hollywood. 

The expansion of violent video-games also well supported the School's aims. 

Sex 

In his book The Closing of the American Mind, Alan Bloom observed how Marcuse appealed to university students in the sixties with a combination of Marx and Freud. In Eros and Civilization and One Dimensional Man Marcuse promised that the overcoming of capitalism and its false consciousness will result in a society where the greatest satisfactions are sexual. Rock music touches the same chord in the young. Free sexual expression, anarchism, mining of the irrational unconscious and giving it free rein are what they have in common. 

The media 

The modern media-not least Arthur "Punch" Sulzberger Jr., who took charge of the New York Times in 1992--drew greatly on the Frankfurt School's study The Authoritarian Personality. (New York: Harper, 1950). In his book Arrogance, (Warner Books, 1993) former CBS News reporter Bernard Goldberg noted of Sulzberger that he "still believes in all those old sixties notions about 'liberation' and 'changing the world man.' ... In fact, the Punch years have been a steady march down PC Boulevard, with a newsroom fiercely dedicated to every brand of diversity except the intellectual kind.". 

In 1953 the Institute moved back to the University of Frankfurt. Adorno died in 1955 and Horkheimer in 1973. The Institute of Social Research continued, but what was known as the Frankfurt School did not. The 'cultural Marxism' that has since taken hold of our schools and universities-that 'political correctness,' which has been destroying our family bonds, our religious tradition and our entire culture-sprang from the Frankfurt School. 

It was these intellectual Marxists who, later, during the anti-Vietnam demonstrations, coined the phrase, 'make love, not war,' it was these intellectuals who promoted the dialectic of 'negative' criticism; it was these theoreticians who dreamed of a utopia where their rules governed. It was their concept that led to the current fad for the rewriting of history, and to the vogue for 'deconstruction.' Their mantras: 'sexual differences are a contract; if it feels good, do it; do your own thing'. 

In an address at the US Naval Academy in August 1999, Dr Gerald L. Atkinson, CDR USN (Ret), gave a background briefing on the Frankfurt School, reminding his audience that it was the 'foot soldiers' of the Frankfurt School who introduced the 'sensitivity training' techniques used in public schools over the past 30 years (and now employed by the US military to educate the troops about 'sexual harassment'). During 'sensitivity' training teachers were told not to teach but to 'facilitate.' Classrooms became centres of self-examination where children talked about their own subjective feelings. This technique was designed to convince children they were the sole authority in their own lives. 

Atkinson continued: 'The Authoritarian personality,' studied by the Frankfurt School in the 1940s and 1950s in America, prepared the way for the subsequent warfare against the masculine gender promoted by Herbert Marcuse and his band of social revolutionaries under the guise of 'women's liberation' and the New Left movement in the 1960s. The evidence that psychological techniques for changing personality is intended to mean emasculation of the American male is provided by Abraham Maslow, founder of Third Force Humanist Psychology and a promoter of the psychotherapeutic classroom, who wrote that, "... the next step in personal evolution is a transcendence of both masculinity and femininity to general humanness." 

On April 17th, 1962, Maslow gave a lecture to a group of nuns at Sacred Heart, a Catholic women's college in Massachusetts. He noted in a diary entry how the talk had been very 'successful,' but he found that very fact troubling. 'They shouldn't applaud me,' he wrote, "they should attack. If they were fully aware of what I was doing, they would [attack]" (Journals, p. 157). 

The network 

In her booklet Sex & Social Engineering (Family Education Trust 1994) Valerie Riches observed how in the late 1960s and early 1970s, there were intensive parliamentary campaigns taking place emanating from a number of organisations in the field of birth control (i.e., contraception, abortion, sterilisation). "From an analysis of their annual reports, it became apparent that a comparatively small number of people were involved to a surprising degree in an array of pressure groups. This network was not only linked by personnel, but by funds, ideology and sometimes addresses: it was also backed by vested interests and supported by grants in some cases by government departments. At the heart of the network was the Family Planning Association (FPA) with its own collection of offshoots. What we unearthed was a power structure with enormous influence. 

"Deeper investigation revealed that the network, in fact extended further afield, into eugenics, population control, birth control, sexual and family law reforms, sex and health education. Its tentacles reached out to publishing houses, medical, educational and research establishments, women's organisations and marriage guidance-anywhere where influence could be exerted. It appeared to have great influence over the media, and over permanent officials in relevant government departments, out of all proportion to the numbers involved. 

"During our investigations, a speaker at a Sex Education Symposium in Liverpool outlined tactics of sex education saying: 'if we do not get into sex education, children will simply follow the mores of their parents.' The fact that sex education was to be the vehicle for peddlers of secular humanism soon became apparent. 

"However, at that time the power of the network and the full implications of its activities were not fully understood. It was thought that the situation was confined to Britain. The international implications had not been grasped. "Soon after, a little book was published with the intriguing title The men behind Hitler: A German Warning to the World. Its thesis was that the eugenics movement, which had gained popularity early in the twentieth century, had gone underground following the holocaust in Nazi Germany, but was still active and functioning through organizations promoting abortion, euthanasia, sterilization, mental health, etc. The author urged the reader to look at his home country and neighbouring countries, for he would surely find that members and committees of these organizations would cross-check to a remarkable extent. 

"Other books and papers from independent sources later confirmed this situation.... A remarkable book was also published in America which documented the activities of the Sex Information and Education Council of the United States (SIECUS). It was entitled The SIECUS Circle A Humanist Revolution. SIECUS was set up in 1964 and lost no time in engaging in a programme of social engineering by means of sex education in the schools. Its first executive director was Mary Calderone, who was also closely linked to Planned Parenthood, the American equivalent of the British FPA. According to The SIECUS Circle, Calderone supported sentiments and theories put forward by Rudolph Dreikus, a humanist, such as: 

* merging or reversing the sexes or sex roles; 

* liberating children from their families; 

* abolishing the family as we know it." 

In their book Mind siege, (Thomas Nelson, 2000) Tim LaHaye and David A. Noebel confirmed Riches's findings of an international network. "The leading authorities of Secular Humanism may be pictured as the starting lineup of a baseball team: pitching is John Dewey; catching is Isaac Asimov; first base is Paul Kurtz; second base is Corliss Lamont; third base is Bertrand Russell; shortstop is Julian Huxley; left fielder is Richard Dawkins; center fielder is Margaret Sanger; right fielder is Carl Rogers; manager is 'Christianity is for losers' Ted Turner; designated hitter is Mary Calderone; utility players include the hundreds listed in the back of Humanist Manifesto I and II, including Eugenia C. Scott, Alfred Kinsey, Abraham Maslow, Erich Fromm, Rollo May, and Betty Friedan. 

"In the grandstands sit the sponsoring or sustaining organizations, such as the ... the Frankfurt School; the left wing of the Democratic Party; the Democratic Socialists of America; Harvard University; Yale University; University of Minnesota; University of California (Berkeley); and two thousand other colleges and universities." 

A practical example 

A practical example of how the tidal wave of Maslow think is engulfing English schools was revealed in an article in the British Nat assoc, of Catholic Families' (NACF) Catholic Family newspaper (August 2000), where James Caffrey warned about the Citizenship (PSHE) programme which was shortly to be drafted into the National Curriculum. "We need to look carefully at the vocabulary used in this new subject', he wrote, 'and, more importantly, discover the philosophical basis on which it is founded. The clues to this can be found in the word 'choice' which occurs frequently in the Citizenship documentation and the great emphasis placed on pupils' discussing and 'clarifying' their own views, values and choices about any given issue. This is nothing other than the concept known as 'Values Clarification'-a concept anathema to Catholicism, or indeed, to Judaism and Islam. 

"This concept was pioneered in California in the 1960s by psychologists William Coulson, Carl Rogers and Abraham Maslow. It was based on 'humanistic' psychology, in which patients were regarded as the sole judge of their actions and moral behaviour. Having pioneered the technique of Values Clarification the psychologists introduced it into schools and other institutions such as convents and seminaries-with disastrous results. Convents emptied, religious lost their vocations and there was wholesale loss of belief in God. Why? Because Catholic institutions are founded on absolute beliefs in, for example, the Creed and the Ten Commandments. Values Clarification supposes a moral relativism in which there is no absolute right or wrong and no dependence on God. 

'This same system is to be introduced to the vulnerable minds of infants, juniors and adolescents in the years 2000+. The underlying philosophy of Values Clarification holds that for teachers to promote virtues such as honesty, justice or chastity constitutes indoctrination of children and 'violates' their moral freedom. It is urged that children should be free to choose their own values; the teacher must merely 'facilitate' and must avoid all moralising or criticising. As a barrister commented recently on worrying trends in Australian education, "The core theme of values clarification is that there are no right or wrong values. Values education does not seek to identify and transmit 'right' values, teaching of the Church, especially the papal encyclical Evangelium Vitae. 

"In the absence of clear moral guidance, children naturally make choices based on feelings. Powerful peer pressure, freed from the values which stem from a divine source, ensure that 'shared values' sink to the lowest common denominator." 

References to environmental sustainability lead to a mindset where anti-life arguments for population control are presented as being both responsible and desirable. Similarly, 'informed choices' about health and lifestyles are euphemisms for attitudes antithetical to Christian views on motherhood, fatherhood, the sacrament of marriage and family life. Values Clarification is covert and dangerous. It underpins the entire rationale of Citizenship (PSHE) and is to be introduced by statute into the UK soon. It will give young people secular values and imbue them with the attitude that they alone hold ultimate authority and judgement about their lives. No Catholic school can include this new subject as formulated in the Curriculum 2000 document within its current curriculum provision. Dr. William Coulson recognised the psychological damage Rogers' technique inflicted on youngsters and rejected it, devoting his life to exposing its dangers. Should those in authority in Catholic education not do likewise, as 'Citizenship' makes its deadly approach'? 

If we allow their subversion of values and interests to continue, we will, in future generations, lose all that our ancestors suffered and died for. We are forewarned, says Atkinson. A reading of history (it is all in mainstream historical accounts) tells us that we are about to lose the most precious thing we have-our individual freedoms. 

"What we are at present experiencing,' writes Philip Trower in a letter to the author, 'is a blend of two schools of thought; the Frankfurt School and the liberal tradition going back to the 18th century Enlightenment. The Frankfurt School has of course its remote origins in the 18th century Enlightenment. But like Lenin's Marxism it is a breakaway movement. The immediate aims of both classical liberalism and the Frankfurt School have been in the main the same (vide your eleven points above) but the final end is different. For liberals they lead to 'improving' and 'perfecting' western culture, for the Frankfurt School they bring about its destruction. 

"Unlike hard-line Marxists, the Frankfurt School does not make any plans for the future. (But) the Frankfurt School seems to be more far-sighted that our classical liberals and secularists. At least they see the moral deviations they promote will in the end make social life impossible or intolerable. But this leaves a big question mark over what a future conducted by them would be like." 

Meanwhile, the Quiet Revolution rolls forward. 

Monday, August 28, 2017

In Defense of Hatred: A Review

                           By Aedon Cassiel

               


C. B. Robertson
In Defense of Hatred
Independently published, 2017

To listen in a player, click here. To download the mp3, right-click here and choose “save link as” or “save target as.”

It is my honor to introduce the first release by someone who I think is only going to grow as an important figure within our circles. That figure is Christopher Robertson, and the release is In Defense of Hatred (henceforth, IDOH).

I first met him as a mutual Facebook friend of Jack Donovan. The stylistic similarities between them begin and end at their dedication to living an authentic and physically engaged, real-world lifestyle. If I had to compare him to another writer in the Alt Lite or Alt Right, the first that would come to mind is Vox Day: willing to engage in arguments, even with “the other side”; but not prone to encouraging petty drama. His book is clear and to the point, and strongly informed by classical (and thus implicitly white) history and literature: IDOH quotes Kipling, references the story of Vlad Dracula III’s invasion of Turkey in the fifteenth century along with several other historical invasions and rebellions, includes allusions to Aesop’s Fables and Shakespeare, and discusses the Iliad at length (he calls it his “favorite work of fiction of all time”). Furthermore, the book discusses both Christopher Hitchens and the Bible in such a careful way that I have a hard time imagining either Christians or atheists being turned off or annoyed by either section.

Without a doubt, the book makes a natural fit on a bookshelf right next to a work like Greg Johnson’s Confessions of a Reluctant HaterAnd it’s extremely relevant for anyone who ever reads, or writes, at someplace like Counter-Currents, as it addresses a theme that absolutely anyone who dares talk about any of these subjects will have to address eventually.

Robertson is an excellent writer – what I mean by that is that he’s extremely effective at getting a point across. Printed off my computer, the book came out to seventy single-sided pages. I kept highlighting different passages trying to find representative quotes for my review, but by the end of it I found I had quite literally highlighted almost the entirety of every page. And the different arguments flow so naturally into each other as a unified whole that it would almost feel awkward to quote one of these passages without including the surrounding text, so if I don’t stop somewhere arbitrarily, it would end up including nearly the whole book. In this way, the book almost reads more like the text of a speech.

So the only real criticism I can possibly make of the book as a piece of writing is that I wish Robertson had expanded further on many of his arguments. There’s so much fertile ground for deeper exploration here that any given subsection could easily have been transformed into a whole chapter in its own right, and still would have kept my attention. But that’s as much a testament to the efficacy of the writing that is there as it is a critique; it essentially amounts to, “I want more of this!”

My favorite part of the book comes just a short way in. Rather than simply making logical or historically-informed arguments, the book takes a relatively brief but highly valuable wade through a phenomenological analysis of the nature of what we call “hatred” (the Stanford Encyclopedia of Philosophy defines phenomenology as “the study of structures of consciousness as experienced from the first-person point of view”).

The lessons from this section, because they really came from my own introspective analysis of myself and not solely from Robertson’s argumentation, have stuck with me more than any other part of the book. To summarize them in simplified form: anger is what we feel when we are appealing an injustice with someone who shares our own basic standards, where we can trust that our appeal will be treated as if it has value in and of itself; hatred is what we feel when that same injustice occurs and we do not trust that anyone we could appeal to would share our standards of justice.

The implication of that lesson for us is also clear: what distinguishes us “haters” from everyone else is not that we have some moral defect that causes us to ooze poison from our hearts for no reason. We became “hateful” because we started out seeking justice, and eventually realized that we cannot rely on appeal to any common principles in our society to rectify the injustices we see. The righteous and justified energy of anger, which innately trusts that there can be a peaceful path to resolution through appeal to moral principles, was therefore left with no other option but to revert to hatred.

My first concern with the argumentation of the book was this: aren’t our enemies also hateful? Were a social justice warrior personality type to read this book, wouldn’t he only find himself emboldened in his own hatred of us, since the book places so much focus on justifying the value of what is called “hatred” generally?

The answer, of course, is yes – but even getting the SJW to acknowledge this would place the argument in far different terms: rather than singling some people out arbitrarily as “haters” and shuffling everyone else’s hatreds under the rug, we would admit that all of us hate, we just hate different things, because we love different things. Then we could, perhaps, move ever so slightly towards actually debating those choices more openly and honestly.

Were those presuppositions to ever be set in place, we could focus on discussing why we love what we love, and the reasons why we hate what we hate would flow naturally from there. Hatred is, of course, seen fundamentally as a “white disease” – especially a white man’s disease. Hatred is “sexism” and “racism,” and these things are defined as nothing more than the hatred of people who aren’t white men.

This calls to mind a point I made in an article I published just after Donald Trump’s inauguration, explaining that fake “hate crimes” – where non-whites, gays, and others stage hate crimes against themselves – aren’t just fake; they are actually hate crimes against whites, because their underlying purpose is to send the message that it’s okay to hate whites and men back, because they are the ones who have initiated the hatred. I discussed the story of a black woman in Louisiana who set herself on fire with her own lighter and then claimed that she was attacked by the KKK, and the story of the owner of a gay bar in Chicago who admitted to torching his own establishment after writing anti-gay slurs on the walls.

Of course, these fake hate crimes will never be counted as hate crimes against whites or men. When four blacks broadcast the savage beating of a white special needs teenager live on Facebook, they were charged with hate crimes – but against people with special needs, not whites, even though they were screaming “fuck Donald Trump” and “fuck white people” during the video while saying nothing about his mental capacity. Yet, despite the skewed way these statistics are collected, white people commit fewer “hate crimes” than their numbers would predict, whereas non-whites commit moreThe official statistics show “whites” committing only fifty-two percent of all hate crimes while comprising seventy-seven percent of the population, with blacks committing twenty-four percent of all hate crimes at thirteen percent of the population. If this book were to embolden a social justice warrior to explicitly embrace his own hatred, I’d say it achieved something worthwhile.

After spending the first fifty or so pages defending hatred, the final twenty are spent balancing that defense with advising caution. In brief, this advice amounts to encouraging all “haters” to make sure that their hatred doesn’t outlive the purpose which fuels it. And I’ll end with this quote:

There is a time to love, and a time to hate. Just as the opposite of love is not hatred, but indifference, the opposite of hatred is also indifference – both being facets of caring. We should not love blindly, nor should we hate blindly. As the old saying goes, guard your heart above all else, because everything else comes from that. Do not let it be cut out, nor let it run wildly, and the appropriate seasons to love and to have will become even more clear.

Saturday, August 26, 2017

Evola's Anti-Semitism

                      By Michael O'Meara

                


Czech translation here

When Julius Evola, one of the leading twentieth-century critics of Judeo-liberal civilization, worked out his racial theory during the 1930s, the principal inspiration for anti-Semitic thought was The Protocols of the Elders of Zion.

Purportedly stolen from an occult Lodge, the Protocols were a report of twenty-four secret meetings held by the leaders of international Jewry, as they attempted to devise a plan for world domination.

Jewish organizations quite naturally went to considerable lengths to discredit the Protocols. Their most famous effort resulted in a judicial action taken by a Berne court in 1933 against a Swiss nationalist who had distributed the document.

The court’s decision that the Protocols were a libelous forgery, Evola thought, was besides the point. For in his eyes the issue of the Protocols’ authenticity was “secondary to the far more serious and essential problem of their veracity”—for even if not actually written by the “Elders” or based on an existing plan, the document in his view was of unparalleled significance in drawing attention, first, to the Jewish Question, and, more importantly, to the subversive forces at work in recent history.

In this spirit, he claimed the Protocols shed new light on the Jews’ campaign against Europe’s traditions, aristocracies, symbols, and transcendent values, especially as this campaign promoted ideologies subverting the white man’s sense of order—ideologies such as capitalism, cosmopolitanism, egalitarianism, materialism, feminism, etc.

Inspired by the subversive import of these ideologies, the Jews allegedly “stress the negative aspects, abuses, and injustices” of traditional Europe. To this end, they “spread the germs of a critical and rationalistic mentality meant to corrupt the innermost ethical cement” of organically established hierarchies; they endeavor to dominate the principal centers of official teaching, to control public opinion through their monopoly of the media, to undermine family life, to provoke both social and moral defeatism by “stirring up mistrust and discreditable rumors regarding the clergy” and other representatives of white society. And, not least, they reduce all interests to economic-financial ones, replacing former authorities with mathematical calculations and materialist imperatives.

The course of modern European history, Evola claimed, seemed “to meet the objectives set out in the Protocols.” For once the “Elders’” campaign succeeded in reducing whites to “a mush of beings without tradition and inner strength,” “the ancient promise of the regnum of the Chosen People” became realizable.

But if Jews for Evola were one of the principal forces for subversion in the modern world, he parted company with those “vulgar anti-Semites” who saw the Jews everywhere, a sort of deus ex machina, responsible for all the world’s ills. This type of reductionism, he thought, was self-discrediting. One can acknowledge “the pernicious role the Jew has played in the history of civilization,” he writes, but this “must not prejudice a deeper investigation which can make us become aware of forces for which Judaism may have been . . . only the instrument.”

Thus, while the European encounter with Judah goes back more than two millennia, it was, he stressed, only in recent times, with the advent of liberal-capitalist societies and particularly with the rise of America to world power, that Jews actually began to dominate the white homelands.

Though Evola affirmed both the legitimacy and necessity of anti-Semitism, at the same time he rejected its “parochialism,” its often arbitrary principles, and its lack of “a truly general standpoint.”

The vulgar anti-Semitism that makes the Jews responsible for every form of subversion was, from his perspective, a humiliating admission of inferiority. The Jews were stronger and more capable, he argued, only when the white man degenerated. That is, only he was no longer himself and thus weakened did he become vulnerable to them, for their power came from their exploitation of the degenerate forces already assaulting white life.

For this reason, Evola thought the subversive forces empowered by liberal capitalism and exploited by the Jews were “only the last links in a chain of causes which are unthinkable without antecedents such as, for instance, [Renaissance] humanism, the [Protestant] Reformation, and the French Revolution, all of which are phenomena that no one would seriously think of ascribing to a Jewish conspiracy.”

Jewish power, in a word, followed a larger historical process of “decomposition and involution,” which had de-Aryanized the white man and prepared the way for the Jews’ regnum.

Anti-Semitism, as a consequence, not only tends to make the Jews a scapegoat for the failings of modern civilization, it also conceals a more general struggle against its de-Aryanizing forces—against its “mechanizing rationalism, secular illuminism, and world-outlook based on numbers and quantity.”

Though emphasizing that the Jews were not the sole cause for modernity’s anti-white impetus, Evola nevertheless accepted that it was easier to fight personal forces (Jews) than abstractions (modernity) and that the figure of the omnipotent Jew was an effective symbol in mobilizing resistance to the anti-Aryanizing forces.

Because Evola believed it was the destruction of “our former imperial, aristocratic, and spiritual Europe” that made Jewish domination possible, it was only in returning to the principles of this Europe that he saw any prospect of effectively resisting the demonic order born of their domination.

The struggle against the de-Aryanizing forces entails, then, not merely a racial struggle against alien domination, but also a spiritual struggle to reclaim the white man’s original identity—a spiritual struggle having nothing to do with woolly abstractions or mystic escapes, but one engaged as a heroic action faithful to the white man’s Aryan essence.

What is this essence?

Virtually every historical stage in the white man’s encounter with Judah has unleashed the forces of anti-Semitism. For the Jew this is sign of the inherently pathological character of gentile society; for Evola it suggested that everything “connected with Semitism, and, above all, with Jews, appears as peculiarly repulsive to the peoples of the white race.” This is the case not simply because Jewish interests clash with white ones, but because they, as a people defined by Talmudic Law, offend the animating spirit of that “common primordial civilization” from which all the various historical and more recent white civilizations arose.

It was this primal spiritual opposition between Jew and Aryan, Evola argued, that was at the root of anti-Semitism.

Borrowing terms taken from J. J. Bachofen, Evola characterized the Aryan spirit as solar and virile, the Jewish spirit as lunar and feminine.

Arya,” the root of “Aryan,” Evola noted, comes from a Sanskrit word designating “noblemen,” for “out of the mass of common and mediocre beings rise men ‘of race’ in the sense of higher, ‘noble’ beings.”

The highest expression of the Aryan’s aristocratic racial spirit took the form of the warrior’s “affirmative attitude to the divine”—spirit being that “which in better times was called ‘race’ by well-born persons: that is, straightforwardness, inner unity, character, dignity, manliness, immediate sensitivity for all values that are at the core of all human greatness and which, since they are situated far above fortuitous reality, govern this same reality.”

Behind the numerous mythological and symbolic references to the bright sky found in the various Indo-European cultures, all of which upheld value systems oriented to the transcendent heavens, there prevailed a sense of the “incorporeal virility of light.”

The solar is indeed light itself, unlike the lunar which brightens only when it reflects and absorbs light outside it.

Relatedly, the Europeans’ ancient pagan cults all believed in a race of divine heroes. In this spirit, they saw themselves as the “eminent bearers” of the universal forces associated with these heroes’ “solar glory”—as expressed in principles of freedom and personality, loyalty and honor.

Similarly, the Aryan spirit was realized not in the works of monks and rabbis—but in action, preeminently in the struggles the warrior waged against the enemies he had to fight, in himself and in his world.

From this, Evola claimed the Aryan’s “characteristic ideal was more royal than sacerdotal, more the ideal of a transfiguring affirmation than the priestly idea of religious abandon.”

Unlike the “devout and imploring servility” characteristic of the Abrahamic religions, the Aryan relation to the divine was active and affirmative.

“It was the heroes, more than the saints” that the Aryan saw as reaching “the highest and the most privileged places of immortality.” His quest for knowledge and understanding, it followed, was engaged as a virile, heroic conquest—not something “sinful” like the biblical Adam’s attempt to eat from the divine tree.

In contrast to Aryan solarity, Evola claimed the Jews’ lunar spirit negates the synthesis of spirituality and virility, emphasizing both that which is coarsely materialist and sensualist on the one side, and escapist and contemplative on the other. Mammonism and rationalism accordingly dominate their relationship to the world, just as the body for them is not an instrument of the spirit, but simply flesh and matter, something to be stimulated and pleased.

The dualistic conception of body and soul born of the Jewish spirit, whose abstract and fatalistic contemplativeness is “devoid of any interest in the heroic and supranatural affirmation of the personality,” cannot, as a result, but level the higher values associated with the Aryan’s Olympian spirituality.

In the cultural realm this leads the Jews “to falsify, make ridiculous, render illusory and unjust” that which is distinct to peoples of Aryan origin and which resists the “animal, low, or dirty aspects of things.” “To degrade, to soil, and to debase all that [which the white man considers] great and noble, and to unleash at the same time obscure, instinctive, sexual, pre-personal tendencies” that undermine his values are all, in fact, second nature to them.

The Jews’ critical assault on white values is also the key to their dominion, for through the opportunistic infiltrations that enable them to control the governing institutions, they seek (usually in the name of democracy, humanity, and science) to tear down all the historically established principles and orders obstructing their designs.

Wherever, then, “the virile, heroic, triumphant assumption of the Divine vanishes, to give way to the exaltation of the pathos of a slavish, depersonalizing, turbidly and Messianic attitude toward spirit,” there Jewry inevitably triumphs over Aryanity.

To fight the forces denaturing the white man, it is not enough, therefore, to take half-measures infused with the alien Semitic spirit of the modern world.

A great many anti-Semites, though, do just this, seeing Aryanity as an inverse Semitism and not a true anti-Semitism. To be fully anti-Semitic, Evola argued, cannot be compromised by the ideas and principles against which whites struggle. They need to fight as Aryans.

[They] need to be radical. Values must be evoked once again which can be seriously called Aryan, and not merely on the basis of vague and one-sided concepts suffused with biological materialism. Values of a solar Olympian spirituality, of a classicism of clarity and controlled force, of a new love for difference and free personality, and, at the same time, for hierarchy and universality that a stock newly possessed of a virile ability to rise from “life” to “more-than-life” can create as against a world torn to shreds, without true principles and peace.

* * *


Evola’s anti-Semitism was largely an offshoot of his “Traditionalist” opposition to liberal modernity and its assault on the Aryan spirit, just as his support for racial nationalism in the Thirties and Forties was based less on his belief in its various ideological manifestations than in its resistance to the materialist and Judaifying impulses of the Third Estate.

Yet not long after 1945, once the forces of the Third Estate had crushed the last remnants of Traditional Europe, the Jews ceased to be a target of Evola’s traditionalist critique. At the very point, then, when the lunar forces became triumphant, Evola seemed to abandon his anti-Semitism.

Why?

Part of the reason had to do with the impossibility of mounting an effective political resistance to the Judeo-liberal order of the postwar period. For once Europe fell under the yoke of the extra-European powers and every vestige of its historic past fell into ruin, all that could be done in this new dark age was to make certain that those few men left standing were able to keep the dimming embers of the Aryan spirit from being entirely extinguished.

As he wrote in 1948, “I see nothing but a world of ruins, where a kind of front line is possible only in the catacombs.” To sustain this underground resistance, it was henceforth necessary to adopt a stoic—an indifferent—attitude to the frenzied antics of what had become a totally Hebraicized world.

But there was another reason for his waning interest in the Jewish Question.

In his “spiritual autobiography,” The Road of Cinnabar (1972), Evola writes that following the Second World War he thought it “absurd” to continue stressing the white man’s superiority over the Jew “because the negative behavior [traditionally] attributed to Jews had now become that of the majority of ‘Aryans.’” That is, in an age where the Jewish spirit of liberal modernity prevailed and most whites had succumbed to it, it was futile to exalt Aryan values, for whites, the Aryans’ alleged heirs, now behaved no differently than Jews.

For this reason, I think his postwar stance was less an abandonment of his earlier anti-Semitic critique than a recognition that the subversive forces (of which the Jews were the most conspicuous embodiment) had become hegemonic and that those few white men who had not succumbed had no choice but to “ride the tiger” until it dropped of exhaustion—the tiger being the perverted powers that had come to rule the world.

Insofar as the twenty-first century announces a new order of battle, Evola’s apolitical stoicism can no longer be our position today.

But it is nevertheless one that points to what is at stake in the wars we’ll have to fight if whites are to have a future—for the white man’s blood will not survive if he defiles the spirit that makes him who he is.

Bibliographical Note:


Ten of Evola’s twenty-five books have now been translated into English, though not his racialist and fascist ones (with the exception of the pamphlet “Three Aspects of the Jewish Problem”). The interested reader should probably begin not with his magnum opusRevolt against the Modern World, which demands a good deal of familiarity with his thought, but rather with Men among the Ruins, beautifully edited by Michael Moynihan and introduced with a long biographical essay by the Austrian scholar H. T. Hansen. There are also several English-language websites devoted to him. The one with the best collection of his articles is Evola As He Is (http://thompkins_cariou.tripod.com). For those who read Italian, an excellent introduction is Adriano Romualdi, Julius Evola: L’uoma e l’opera (Rome: Volpe, 1968). For those who read French, see Christophe Boutin, Politique et tradition: Julius Evola dans le siècle (Paris: Kimé, 1992). On Evola’s “problematic” metaphysics, see my “The Primordial and the Perennial: Tradition in the Thought of Martin Heidegger and Julius Evola,” Tyr: Myth—Culture—Tradition 3 (2007).

TOQ Online, April 28, 2009

Friday, August 25, 2017

The Jewish Question in the Spiritual World

                            By Julius Evola

           


Spanish translation here

In Italy, the Jewish question is not very keenly felt, unlike in other countries, in Germany in particular. There, as everyone knows, this question provokes deep tensions today not only on the plane of ideas, but also in society and politics. The most recent legislation, proposed by Göring, which bans not only marriages between Jews and non-Jews but also unmarried mixed couples, and permanently excludes Jews, or those already married to Jews, from all Nazi state organizations, are the ultimate consequence of these tensions. 

The origins of the Jewish question are very ancient, varied and at times also enigmatic. Anti-Semitism is a theme that has accompanied almost all the phases of Western history. Even with regard to Italy, an examination of the Jewish question should not be devoid of interest. The fact that in Italy the special circumstances do not obtain that elsewhere have resulted in the more direct and unreflective forms of anti-Semitism, also lets us consider the issue more calmly and with greater objectivity. Let us state right from the beginning that anti-Semitism today is characterized by the lack of a truly comprehensive view of historical and doctrinal premises, a view that could really justify anti-Semitic social and political practices and form the basis from which they could be deduced. For our part, we hold that a certain kind of anti-Semitism is not unjustified: but the weakness and confusion of most of the arguments put forward by anti-Semites, together with the violent partisanship of the latter, ends up being counter-productive, arousing the suspicion in any impartial spectator that it all is just a matter of biased and arbitrary attitudes dictated not so much by authentic principles, as by contingent practical interests. Thus, in the following notes, we will examine of the real basis that can justify an anti-Semitic attitude.

It is said that while today there is a substantial Jewish peril in the domain of finance and the economy, there is also a substantial Jewish peril in the domain of ethics, and that in the domain of spirituality, religion, and world view, everything Semitic, and above all everything Jewish, has a specific character that is repulsive to other peoples of the white race. We will therefore examine the problem holistically, and in three texts examine the Jewish question in its three aspects, one after the other, the first spiritual or religious, the second ethical and cultural, and finally the socio-economic and political aspect. Our reference points will of course be provided by the German authors most specialized in the matter and most emblematic of the anti-Semitic ”myth”: but we will try to summarize everything in the most impersonal possible way, excluding any element that is not purely doctrinal. Is there, in general, a vision of the world, of life and of the “sacred” that is specifically Semitic?

That is the fundamental issue. The term “Semitic,” as everyone knows, has a broader connotation than the word “Jewish” – and it is precisely in this broader meaning that we use it. The reason for this is that we believe that the Jewish element cannot be clearly separated from the general type of civilization that in ancient times spread throughout the eastern Mediterranean, from Asia Minor to the edges of Arabia: however great the differences may be between individual Semitic peoples. Without a comprehensive examination of the Semitic spirit, several key aspects of the Jewish spirit and its action in more recent times are bound to escape us.

Some authors, who have transcended a purely biological racism and have begun to consider race also with regard to types of civilization — e. g. Günther in his most recent publications and Clauss, have come more or less to this conclusion, speaking, in general, of what they called “the culture of the Levantine soul” (der vorderasiatischen Seele). The peoples with that soul are, more or less, the Semitic peoples.

What basis do we have for considering the spirituality and religious forms of the Semites to be inferior? Here, anti-Semites are far from clear and concordant in their statements. The fact is that in order to be able to say in what respects the Semitic spirit is negative, one would have to start by defining what one views as positive in the domain of spirit. Anti-Semites, however, are a good deal more concerned with polemical attacks than with positive assertions, and the positive term in the name of which they negate and condemn very often remains contradictory and uncertain. Thus, some refer to Catholicism (e.g. Moller van den Bruck), others to Nordic Protestantism (Chamberlain, Wolf) and yet others to a dubious paganism (Rosenberg, Reventlow) or to secular national ideals (Ludendorff).

The weakness of such positions is shown by the fact that all of these reference points consist in historical ideas that, chronologically, are later than the earliest Semitic civilizations, and are partly influenced by elements derived from the latter, instead of leading us back to a spiritual pole that is primordial and in a truly pure state. The opposition between the Semitic spirit and the Aryan spirit is, of course, the basis of any anti-Semitism.

But to provide a more serious basis for anti-Semitism, it is not enough to give the term “Aryan” a vague racist basis or a merely negative and polemical meaning, a meaning that would simply encompass everything that, in general, is not “Jewish,” One must instead be able to define ‘”Aryanness” in positive terms, as a universal idea, one that with regard to the type of divinity worshiped and the forms of worship, with regard to religious feeling and world-view, is opposed to everything that pertains to Semitic civilizations and in particular, to the Jews.

Therefore, we must return, but transcending the purely naturalistic plane, to the ideas of nineteenth century philologists and historians – especially of the school of Max Müller – concerning the fundamental unity of the civilizations, religions, symbols, and myths with Indo-European roots. We must connect these ideas with the theory that Wirth has recently – although often with severe confusions – tried to formulate with respect to a unitary, primordial, pre-Nordic civilization (we would say: Hyperborean) as the original root of the various more recent Indo-European civilizations. Finally, we must not neglect Bachofen’s brilliant intuitions regarding the antagonism between “solar” (Uranian) and “lunar” (or telluric) civilizations, between societies ruled by the virile principle and societies ruled by the female-maternal principle (gynocratic societies).

For obvious reasons, we cannot further elaborate on these matters here, but we have already undertaken a project of this kind in one of our works (Revolt Against the Modern World, Milan, 1935). We will only repeat our conclusions regarding the type of spirituality that we can call “Aryan,” “solar,” or “virile,” and which, by way of contrast, should also make it make it clear what really characterizes the Semitic spirit.

The àrya (a Sanskrit word that means the “noble,” in the sense of a race not only of the blood, but also, and essentially, of the spirit) were characterized by an affirmative attitude in the face of the divine. Their mythological symbols, drawn from the shining sky, expressed a sense of the “bodiless virility of light” and of ”solar glory,” that is, of victorious, spiritual virility: so that those races not only believed in the real existence of a super-humanity, of a race of immortal men and divine heroes, but often attributed to this race a superiority and irresistible power over the supernatural forces themselves. Correspondingly, the ideal that characterized the àrya was more regal than priestly, more the warrior ideal of transfiguring affirmation than the religious ideal of devoted abandonment, more an ideal of ethos than of pathos.

Originally, the kings of the àrya were also their priests, in the sense that the possession of that mystical force that is tied not only the “fortune” of the race, but also to the efficacy of its rites, conceived as operations acting upon real and objective supernatural forces, was preeminently attributed to the kings and to no-one else. On this basis, the idea of regnum had a sacred, and hence, potentially, a universal character. From the enigmatic Indo-Aryan conception of the Cakravarti or “universal sovereign,” via the idea of the Aryan-Iranian universal kingdom of the “faithful” and of the “God of light,” to the “solar” presuppositions of the romana aeternitas imperi, to the medieval Ghibelline idea of the Sacrum Imperium — in Aryan civilizations, or civilizations of the Aryan type, one finds the impulse to form a universal embodiment of the power from above, the power of which the àrya felt they were the pre-eminent bearers.

Secondly, in the same way that instead of the pious servility of prayer, there was ritual — again, conceived as a dry operation that subdued the divine — so also, among the àrya, the highest and most privileged places of immortality were open not to Saints, but to Heroes: the Nordic Walhalla, the Doric-Achaean Isle of the Blessed, the heaven of Indra among Indo-Aryans. The conquest of immortality or knowledge retained virile traits; while Adam, in the Semitic myth, is cursed for having tried to steal from the tree of god, in Aryan myth similar adventures are given a victorious and immortalizing outcome in the figures of heroes, such as Hercules, Jason, Mithras, Siegfried. If, higher still than the “heroic” world, the supreme Aryan ideal is the ”Olympic” realm of immutable, complete essences, detached from the lower world of becoming, in themselves luminous like the sun and sidereal natures — the Semitic gods are essentially gods that change, that are born, that live and suffer; they are the ”year-gods” which, like vegetation, are subject to the law of death and rebirth. The Aryan symbol is solar, in the sense of a purity that is power and a power that is purity, of a radiant nature that — again — is luminous in itself, in opposition to the lunar (feminine) symbol, that of a nature that only gives off light insofar as it reflects and absorbs light emanating from a center outside of it. Finally, with regard to the corresponding ethical principles, characteristically Aryan are the principles of freedom and personality on the one hand, and loyalty and honor the other.

The Aryan enjoys independence and difference, and is repelled by every kind of mixing. But that does not stop him from obeying manfully, from recognizing a leader, taking pride in serving him according to a freely established bond: a disinterested bond between warriors, on that that is irreducible to anything that can be bought and sold or turned to profit. Bhakti — is what the Aryans of India called it; Fides — is what the Romans called it; fides — is what they continued to call it in the Middle Ages; Trust, Treue — were the watchwords of the feudal regime. In Mithraic religious communities the principle of brotherhood was above all the virile community of soldiers engaged in a common undertaking (miles was the name of a degree of Mithraic initiation), and the Aryans of ancient Persia until the time of Alexander were able to consecrate not only their persons and their actions, but also their very thoughts to their leaders, who were conceived as transcendent beings. Among the Aryans in India, the hierarchy of the caste system was founded not on violence, but on spiritual loyalty — dharma and bhakti. The serious and austere demeanor, devoid of mysticism, suspicious of every abandon of the soul, that characterized the relationship between the Roman civis, the Roman pater and his divinities, has the same traits as the ancient Doric-Achaean ritual and the “regal” and dominating attitude of the Brahmin or the ”solar caste” of the first Vedic period or of the Mazdean Atharvan. Overall, what characterizes the Aryan spirit is a classicism of domination and action, a love of clarity, difference and personality, an “Olympic” ideal of divinity and heroic superhumanity, and an ethos of loyalty and honor.

With that, albeit summarily, the fundamental point of reference is given. What we must bear in mind are the basic features of an ideal antithesis, which will allow us to orient ourselves in everything that historical reality and the overall form of civilizations often manifests itself in a mixed state: because it would be absurd, in times that are not absolutely primordial, to expect to find the Aryan and Semitic elements in their pure state.

What characterizes the spirituality of Semitic civilizations in general? The destruction of the Aryan synthesis of virility and spirituality. Among the Semites we have on one hand, a crudely material and sensualistic, or coarsely and ferociously warlike (Assyria) expression of the virile principle; on the other, a de-virilised spirituality, a “lunar” and predominantly priestly relationship to the divine, the pathos of guilt and atonement, an impure and disordered romanticism, and, beside it, almost as an escape, a naturalistic and mathematically based contemplativism.

Let us examine a few points in more detail. While the Aryans (like the Egyptians, whose earliest civilization must be considered as being of “Western” origin) viewed their king as an “equal among the Gods,” even in the earliest times, the king of the Chaldeans was only considered a proxy of the gods, conceived as entities distinct from him (Maspero). There is a phenomenon even more characteristic of this Semitic deviation from the level of virile spirituality: the annual humiliation of the king of Babylon. The king, dressed as a slave or prisoner, confessed his sins, and only when, having been beaten by a priest who represented the god, tears started to well up in his eyes, was he confirmed in his office and allowed to put on his regalia.

In fact, just as the feeling of “guilt” and “sin” (almost unknown among the Aryans) is innate in Semites and is reflected in a characteristic way in the Old Testament, the pathos of the “confession of sins” and of redemption from them is characteristic of Semitic peoples in general, closely linked to the matriarchal type of civilization (Pettazzoni) and alien to Aryan societies governed by the paternal principle. We are already dealing with the “guilt complex” (in the psychoanalytic sense), which has usurped a “religious” value and distorts the calm purity and “Olympian” superiority of the Aryan aristocratic ideal. Semitico-Syrian and Assyrian civilizations are characterized by the predominance of female deities, of lunar or telluric goddesses of Life, often with the impure traits of prostitutes.

The gods, however, who accompany them as lovers, have none of the supernatural traits of the great Aryan Divinities of light and day. Usually they are subordinate beings with respect to the image of Woman or the Divine Mother. They are either “dying gods” who suffer, perish and rise again, or ferocious deities of war, hypostases of savage muscular strength or phallic virility.

In ancient Chaldea, the priestly sciences, especially astronomy, are precisely the expressions of a lunar-mathematical spirit, an abstract and fundamentally fatalistic contemplativism, divorced from any interest in the heroic and supernatural affirmation of personality. A remnant of this component of the Semitic spirit, secular and intellectualized, is active in Jews of recent times: from Maimonides and Spinoza to modern Jewish mathematicians (e.g., Einstein, or in Italy, Levi-Civita and Enriques), we find a characteristic ”passion” for abstract thought and for natural law expressed in lifeless numbers.

This, in the end, can be considered the best part of the ancient Semitic legacy. Here, of course, in order not to seem one-sided, we would have to undertake considerations of a much broader scope than this space would allow. We will only mention that the negative elements just mentioned can be found not just among the Semites, but also in other great civilizations, civilizations that were originally Indo-European. Except that in the latter, up to a certain period, these elements were secondary and subordinate to a completely different predominant type of spirituality, and almost always the result of decadence and the influence of a substrate of subjugated or infiltrating inferior races.

Between the eighth and sixth century B.C., a kind of crisis or decline occurred almost simultaneously in all of the greatest ancient civilizations, along with an insurrection of those inferior racial elements. One could say that in the East — from China to India and Iran — this crisis was overcome by a series of reactions or adequate reforms (Lao Tzu, Confucius, Buddha, Zoroaster). In the West, the dam appears to have broken and the insurrection seems to have encountered no major obstacle. In Egypt, it took the form of an outbreak of the popular worship of Isis and similar divinities, with its chaotic plebeian mysticism, in opposition to the ancient virile and solar royal cult of the first dynasties. In Greece, it was the decline of Doric-Achaean civilization with its heroic and Olympian ideals, the advent of secular, anti-traditional and naturalistic thinking on the one hand, and Orphic and Orphic-Pythagorean mysticism on the other.

But the center from which the ferment of decay mainly spread seems to have been precisely the group of Semitic-Eastern Mediterranean peoples and, ultimately, the Jewish people. Concerning the civilization of the Jews, to be objective, we should distinguish between two periods, which are definitively differentiated at that historical moment of crisis to which we have referred. If there is an accusation to be made positively towards the Jews, it is that they had no real tradition of their own, and owed to other peoples, Semites or non-Semites, both the positive elements, and the other, negative elements that they were subsequently able to more particularly develop.

Thus, if we consider the oldest Jewish religion, the ancient Philistine cult of Jehova (the Philistines, however, appear to have been a non-Jewish group of conquerors) and the line of priest-kings that Solomon and David belonged to, we not infrequently find forms that possess both purity and greatness. The alleged “formalism” of the rites of that religion most likely had the same anti-sentimental, active, dominating spirit that we have indicated as a feature of primordial Aryan and Roman virile rituals. The idea itself of a “chosen people,” called to rule the world by divine mandate — apart from its naive exaggerations and the dubious right of the Jews to claim such a vocation for their own race — is, as we indicated, an idea that is found in Aryan traditions, especially among the Iranians: just as among Iranians one also finds, although with virile and not passively messianic traits, the figure of the future “universal lord” and King of kings. It was a moment of crisis, connected to the political collapse of the Jewish people, that overturned these elements of positive spirituality, which most probably derive less from the Jewish people itself than from the Amorites, a people some claim had Nordic, and not Semitic, origins.

Prophecy already represents the decay of the ancient Jewish civilization and the way to all subsequent decadence. The type of the “seer” — ròeh — was replaced by the “prophet” — Nabi — a man inspired or possessed by god, a type of man who previously had been viewed almost as sick. The spiritual center shifts to him and his apocalyptic revelations — and away from the high priest or the priest-king who ruled in the name of the “god of Hosts,” Jehova sebaoth. Here the revolt against the ancient sacred ritualism in the name of a formless, romantic and unmastered “inner” spirituality is associated with a growing servility of man with respect to god, with an ever greater pleasure taken in self-humiliation and an increasing impairment of the heroic principle, culminating in the degradation of the figure of the Messiah to that of a “redeemer,” of a predestined “victim,” against the terrorizing backdrop of the apocalypse — and, on another plane, also culminating in that style of deception, servile hypocrisy, and tenacious, devious, disintegrating infiltration, that since then has been characteristic of the Jewish instinct in general.

Rising to power through the earliest, pre-Catholic forms of Christianity, in the Roman Empire, which at the time was already animated by all sorts of spurious Asian-Semitic cults, the Jewish spirit in effect lead a vast insurrection of the East against the West, of the guarà against àrya, of the impure spirituality of the Pelasgian and pre-Hellenic South against the Uranian and Olympian spirituality of conquering, superior races: a clash of forces that repeated one that had already occurred in an earlier period, during the first colonization of the Mediterranean.

Now we have reached a point from which we can discern what, from this point of view, the arguments of anti-Semites boil down to. Let us say right away that there is hardly anyone who has shown themselves capable of viewing the question from this higher perspective. The only exception is, perhaps, Alfred Rosenberg who, however, in his most recent statements, has almost irreparably undermined his position with all sorts of confusions and especially with blatantly Enlightenment and racist-nationalist ideological admixtures. In the religious sphere, it is very naive to think that the aversion to the Jewish religion can be justified with a selection of biblical passages, which supposedly show that the Jewish god is a “false god.” a “humanized,” “fallible,” “capricious,” “cruel,” “unjust,” “dishonest” god, and so on (Fritsch has mainly been the one to specialize in such accusations) and in stigmatizing such and such a dubious example of “Old Testament” morality (Rosenberg even calls the Bible “a collection of tales for horse traders and pimps”). Certainly, in the case of one Jew — Spinoza — we can recognize a prevailing tendency towards physicality and materiality in the Jewish mythological imagination.

However, that aside, if religions were to be judged by such contingent elements, it is questionable whether the mythologies of pure Nordic-Aryan stock would themselves be exempt from the very same accusations. Since the accusers in this case happen to be German, we could examine their own mythology. What should we then make of Odin/Wotan’s dishonesty in his pact with the “giants” who rebuild Asgard — and of the “morality” of king Günther who famously uses Siegfried so as to be able to rape Brünnhilde, for example? One cannot stoop to this low level of polemical tricks. And all the negative aspects of Jewish religiosity that we must recognize on the basis of what has already been stated should not lead us to ignore the fact that the Old Testament does contain elements and symbols of metaphysical, and hence universal value, even if they were borrowed from other sources.

When Günther, Oldenberg, and Clauss say that the Semitic-oriental spirit is characterized by “the oscillation between sensuality and spirituality, the mixing of the sacred and the brothel,” the enjoyment of carnality and at the same time, the enjoyment of the mortification of carnality, the opposition between spirit and body (which is arbitrarily claimed to have been unknown among the Aryans), the pleasure of exercising power over servile communities, its creeping way of insinuating itself into the emotions of others; when Wolf says that all the diseases we now suffer from have their origins in the Semitic East, that from ”the marshy terrain of Eastern ethnic chaos were born imperialism and mammonism, the urbanization of peoples with the consequent destruction of marriage and family life, the rationalization and mechanization of religion, mummified priestly civilization, the absurd ideal of a divine State that would encompass the whole of humanity” — when anti-Semites say these things, we are served up a mixture of truths with some rather strange confusions. In order to see just how confused things sometimes get, we could take as an example the fact that for Wolf, Greeks and Romans supposedly have no other merit than to have developed “a thriving secular national civilization”: that shows how little he takes ancient Aryan spirituality as a reference point.

Wolf ends up putting Protestantism in the place of primordial Aryan spirituality, and as a result everything is inverted: he sees the triumph of the prophecy over ancient Jewish ritual spirituality as a progress rather than a degeneration, precisely because of its analogy with the Lutheran revolt against the ritualism and authority principle of the Catholic church. As for the accusations — typical of almost all anti-Semites and racists — leveled against the ideal of a universal sacred state, which they regard as Jewish and pernicious, it should be noted that although Semitic civilization sometimes espoused that ideal, it is not, however, originally Semitic, for it is found in the ascending cycle of any great traditional civilization; it is in itself so far from being Jewish, that it was the very soul of the Catholic-Germanic Middle Ages and the dreams of Frederick II and Dante.

Strange to say, according to this anti-Semitic ideology, Rome ends up becoming a synonym of Jerusalem. Rome is not viewed so much as Christianity, but instead as Judaism, and at the same time as the legacy of the pagan empire, which, however, in its universalism, was supposedly already Jewish, or nearly so (the expression “Semitic Rome,” referring to imperial Rome, dates back to de Gobineau). What, then, is supposed to be anti-Jewish? For Wolf, evidently following Chamberlain, it is evangelical, i.e., pre-Catholic Christianity, in its individualistic, formlessly fideistic and anti-dogmatic aspect, that goes right back to the impure ferment of Jewish prophecy, i.e., not only to Judaism, but to the decadent phase of Judaism; and then Luther, who in opposition to the “Romanism” of Rome — which he regarded as satanic — essentially brought back the Old Testament, so that there is no more philo-Semitic anti-Semite than he.

It is true that others, e.g. Rosenberg, for precisely this reason, reject Protestantism as well, but only to fall from the frying pan into the fire: they serve up a purely secular anti-Catholicism, a full repudiation of everything in Catholicism that is supernaturalism and ritual; basically, a rationalism — and racists regard rationalism as a Jewish creature!

Miller also denies the justification of considering Protestantism as a type of religion purified from the Semitic element, and if he directs accusations towards the Church of Rome, it is because of Jewish residues that it retains (e.g. the recognition that Israel was the chosen people, chosen for the revelation), and because of the fact that the Church has abandoned its earlier anti-Jewish rigor, and today has gradually moved towards a policy of tolerance towards Jews.

These are themes that are very widespread today in Germany. But equally widespread is the idea that Rome is the heir of a priestly Pharisaism that, like the Jewish one, aspires to world domination by every means. Even in the famous book The Protocols of the Elders of Zion, to which we will have to return, the ideal of a universal realm ruled by a sacred authority is presented as Jewish.

Here, once again, things are associated and mingled that, on the basis of the principles already indicated, should instead be quite distinct. While the ancient Roman universal imperial idea was unquestionably Asianized, undergoing, as a consequence, a process of decadence, this cannot be considered a valid argument against the idea in itself: nor is it a valid argument that Judaism, to some extent, has appropriated similar ideals. From an “Aryan” point of view, the value of the Catholic Church consists in the fact that it was able to “Romanize” Christianity, reviving hierarchical ideas, traditions, symbols, and institutions that derive from a broader heritage and rectifying the deleterious element constituted by the revolution of early Christianity, which was closely connected with Jewish messianism and anti-virile Syrian mysticism. Of course, those who consider Catholicism more deeply will find many non-Aryan residues. Nevertheless, in recent times, Rome has remained the only relatively positive point of reference for tendencies to universality.

In relation to this, two points are to be fixed. As we shall see more clearly in the following chapters, there is in fact, today, a universal Jewish idea that is fighting against the remnants of the ancient European traditions, but this idea should be called international rather than universal, and represents the materialistic and plutocratic inversion of the ancient sacred idea of a universal regnum. Second, the hidden source of Nordic anti-Semitism betrays itself in its anti-universalist and anti-Roman polemics, through its confusion of universalism as a supranational idea with a universalism that only signifies the “active ferment of cosmopolitanism and of national decomposition” that, according to Mommsen, even in the ancient world was mainly caused by Judaism. In other words, that what anti-Semitism reveals in this respect, is a mere particularism.

Now, there is a very curious contradiction in those who on the one hand accuse the Jews of having a national god just for them, a morality and a feeling of solidarity that only applies to their own race, a principle of non-solidarity with the remainder of the human race, and so on — but then just follow the same Jewish “style” when they attack the other (alleged) aspect of the Semitic peril, which supposedly is universalism. Those who proclaim the well-known formula “gegen Rom und gegen Judentum” almost always do so in the name of the most narrow-minded, particularistic form of nationalism, conditioned by race in the purely naturalistic sense, to the point of manifesting, in their attempt to create an exclusively German national church — deutsche Volkskirche — the same spirit of schism as Gallicanism, Anglicanism, and similar heresies, which reflect, mutatis mutandis, the spirit of exclusiveness and monopoly of the divine for the benefit of a single race, that was characteristic of Israel. Thus, they naturally end up with an explicitly anti-Roman attitude, which, however, is equivalent to anti-Aryanism, mixed-up notions, devoid of strength and clarity, and cut off from freer, broader horizons. And it is noteworthy that in some cases, this anti-Roman attitude is not limited to the Catholic Church, but goes so far as to reject even the greatest Ghibelline emperors of German origin, precisely for their universalism!

These considerations, however, already bring us to another, ethical and political aspect of anti-Semitism, which will be the subject of subsequent writings. Now it is time to conclude this brief examination of the reasons for anti-Semitism on the religious and spiritual plane. Dühring once wrote that “the Jewish question would still exist even if all the Jews abandoned their religion and joined our dominant churches.” We must extend this idea and say that, in this regard, one can even set aside the reference to race in the narrow sense, and talk about Semitism as a universal, as a typical attitude with regard to the spiritual world. This attitude can be defined in the abstract and can be detected even where a civilization lacks a clear and direct ethnic connection with the Semitic races and with the Jews. Everywhere where a heroic, triumphal, virile ascendance to divine dignity is lacking, and the pathos of a servile, de-personalizing, ambiguously mystical and messianic attitude with regard to the spiritual realm — there the primordial force of Semitism, of anti-Aryanism, resurfaces.

Semitic is the feeling of “guilt” and also the themes of ”atonement” and self-humiliation. Semitic is the resentment of the “slaves of god” who cannot tolerate anyone above them and who strive to form an all-powerful collective (Nietzsche) — with all the consequences following from this anti-hierarchical idea, right down to its modern materialization in the form of Marxism and communism. Finally, Semitic is that underground spirit of dark and incessant unrest, of inner contamination and sudden revolt, so that according to the ancients, the Typhoon Set — the mythical serpent who is the enemy of the Egyptian Sun God — is the father of the Jews, and the Gnostics viewed the Jewish god as a “typhonic” creature.

Thus, today, in the spiritual realm, the Semitic ferment of decay can discerned at the heart of the ideologies that culminate in the mysticism of a servile humanity collectivized under the sign of either the “white” or “red” internationals, or in the “romanticism” of the modern soul — the reemergence of the messianic “mood” — in its spiritually destructive, frenetic activity, its formless élan vital, in its neurotic restlessness, traversed by the impurest and most sensualistic forms of the “religion of life” or pseudo-spiritualist escapism.

In order to be rigorously anti-Semitic, we must have no recourse to half-measures, to ideas that are themselves contaminated by the evil we wish to combat. We have to be radical. We must invoke values that could really be called ”Aryan,” that are not based on vague and partial concepts suffused with a kind of biological materialism: values of solar and Olympian spirituality, of a classicism of clarity and mastered strength, of a new love for difference and free personality, and, at the same time, for hierarchy and for the universality that a race capable of rising again manfully from just “living” to a “more than life” could create in opposition to a mutilated world, a world without true principles and without peace.

Thus, we find a real reference-point only in an ideal antithesis, free from ethnic prejudice. Semitism, in this way, ends up becoming synonymous with that “subterranean” element that every great civilization — even the Jewish one, in its most ancient, royal phase — subdued in the act of realizing itself as a cosmos against chaos. Even without discussing the problem of the true unitary and prehistoric origin of the “solar” spirituality that formed and animated the Indo-European civilizations — limiting ourselves only to the West, in what we have already stated about the spirit of the civilization of the eastern Mediterranean, about the crisis undergone by the people of Israel, about the connection between the active forces in this crisis with those that disfigured both Egyptian and Doric civilization, and, finally, Roman civilization — in all this we provided sufficient evidence to justify the possibility of an “anti-Semitism” free from bias and partisanship, as part of the battles that must now be fought in the name of the most luminous traditions of our past and, at the same time, for a better spiritual future.

Source: http://www.juliusevola.it/risorse/template.asp?cod=654&cat=EVO&page=2