Tag Archives: jewish influence

War Looms – RPO on FPY

220px-Revilo_p_oliver

This may be regarded as an addendum to my recent examination of Francis Parker Yockey. Revilo Pendelton Oliver’s critique of Yockey, and by extension Oswald Spengler and philosophers of history more generally, is far more erudite and articulate than anything I could possibly muster.

Both Yockey and Oliver dedicated themselves to analyzing and diagnosing European decline, marshalling an encyclopedic knowledge of European thought and history. Unlike Yockey, Oliver recognized the biological nature of race, thus he better understood the jews and did not discount their role in the problem.

Where Yockey concerned himself with “the Western Civilization”, Oliver identified more directly with his people, his race, the Aryans. Where Yockey anthropomorphized Rationalism and other amorphous concepts, as if they had a life and will of their own, Oliver saw more clearly the significance of heritable personality traits.

In my own humble opinion, the main oversight in Oliver’s analysis is in equating contemporary Whites exclusively with the Aryans, thus neglecting whatever contribution to our psyche and situation may derive from the Old Europeans the Aryans conquered and mixed with. Nevertheless, where Yockey’s observations are valuable, Oliver’s are priceless.

The following excerpts are from Oliver’s Enemy of Our Enemies: A Critique of Francis Parker Yockey’s The Enemy of Europe. It is lengthy but well worth reading. The portions below illustrate the points I’ve made above, or are otherwise relevant to related topics I’ve touched on previously.

WHEN Francis Parker Yockey completed and published Imperium in 1948, he wrote a comparatively short sequel or pendant to his major work. This sequel, which he later entitled The Enemy of Europe

What is Europe? More to the point: Who is us? What to call ourselves?

(10. The word ‘Aryan’ is commonly avoided these days by writers who fear that the Jews will punish them for using it, but we do need a specific designation for our race and one that will permit us to restrict ‘Indo-European’ to use as a linguistic term, since, as everyone knows, race and language are quite different things, and language is not an indication of race or even nationality. (Jews are not Germans because many of them speak Yiddish, which is basically a corruption of a low dialect of German, and the Congoids residing in the United States are not Anglo-Saxon because their only language is a debased English.) The great pioneer in social anthropology, Vacher de Lapouge, would have us restrict the term ‘Aryan’ historically to the division of our race that conquered India and Persia and sooner or later destroyed itself by miscegenation with the aborigines they had subdued. (One has only to think of the mongrel population of modern Iran, of which the name, derived from arya through the Zend Airyana, means ‘land of the Aryans’!) He would have us use the Linnaean biological classification, Homo Europaeus and Homo Alpinus, which correspond to ‘Nordic’ and ‘Alpine’ in the more common terminology; but the awkwardness of those terms is obvious. The Sanskrit arya is not only the designation by which conquerors of India and Persia identified themselves, but also a word meaning ‘noble,’ which designates the qualities of heroism, chivalry, and magnanimity for which our race has always had a characteristic and distinctive admiration, and is therefore better than any neologism we might devise. So long as we intend to consider objectively the phenomena of the real world, we should not be deterred by the threats of our biological enemies nor yet by the yapping of trained witlings of our own race.)

What are our personality traits? Note that the rationalism Yockey identified as part of the problem, Oliver identified as our dominant characteristic:

… if there is a dominant characteristic of our civilization, it is the capacity (in good minds) for rigorously objective observation of nature and strictly rational inferences and deductions therefrom–the mentality that has made possible our science and technology. This is the type of mentality that Professor Haas, whom I mentioned above, calls ‘philosophical’ to distinguish it from other types, and if we look through recorded history and insist on something more than the invention of simple devices, such as wheels or bows and arrows or permanent buildings, we find the first manifestation of this mentality in the Ionian philosophers, who sought to explain the universe without invoking magic and a mythology about praeterhuman beings. That is the real substance of Graeco-Roman philosophy, and we should take especial notice of the New Academy, from which comes the basic method of modern science, which depends on a nice calculation of probabilities. If we look for this rational view of the world in other civilizations, we find no trace of it in the Egyptian or the Sumerian-Babylonian, for in both of these, so far as we know, the world was always thought of as the work of gods and its phenomena attributed to magic, not to the regularity of natural laws.

We find, therefore, in our civilization a type of mentality paralleled only in Graeco-Roman antiquity, where, significantly, it is the mentality of men of our race.

What’s wrong with the analysis of Spengler and Yockey?

The cardinal flaw in the historical theories of Spengler and Yockey is an almost perverse equivocation about the biological reality of race. Both strive to make race more or less independent of genetics, although they do not go so far as does Alexander Raven, who would reduce civilization to a “super-organic” idea. In The Enemy of Europe (p. 43), Yockey insists that “the idea of vertical [= linear, i.e., hereditary] race is dead…. The race one feels in oneself is everything, the anatomico-geographic group whence one comes means nothing,” and he even deplores the racial policy of the National Socialist regime as “an enormous tragedy.” (25) It is true that Yockey, following Spengler, had the strange notion that the physical characteristics of race, such as the cephalic index, were determined by the landscape and soil, not be genes, in proof whereof “long-headed Jews from Sicily, and short-headed ones from Germany, produced offspring with the same average head measurement, the specifically American one.” (26) Spengler was taken in by some of the propaganda for an American “melting pot” and especially by the hoax contrived by Franz Boas, a twisted little Jew, who popped into the United States, was, for undisclosed reasons, made Professor of Anthropology in Columbia University, and founded a school of fiction-writing called “social anthropology,” (27) It is also true that Spengler and Yockey, unlike Raven, do not categorically deny that race in the accepted meaning of that word does determine the outlook of a people and hence the quality of their civilization, but they create some confusion by using ‘race’ and ‘thoroughbred’ to designate a high degree of excellence in individuals who, it seems, are largely the product of the soil of the region in which they reside. They simply ignore the vast amount of scientific evidence that the potentiality of every individual is unalterably determined by his heredity, although obviously his development will be affected by nutrition and other environmental factors and, of course, by sheer accident, which may terminate his life at any stage.

See Race and Fraud: Franz Boas and the half dozen or so subsequent installments for more on the jewish hijacking of anthropology.

Relating Yockey’s minimization of biology to his desire for European unity:

The urge to minimize or conceal biological and even cultural differences is related to the practical problem that has confronted every ruler and statesman since Sumerian times: the need to create a state (which is necessarily territorial) by inducing some cohesive unity among the more or less diverse peoples who are residing in that territory at the time and whom it is not expedient to expel. This was an acute problem throughout Europe, including Germany, where the proverbial differences in temperament between the typical Prussian and the typical Bavarian could seem as great as a difference between major races to a population that had, for the most part, little contact with non-Aryan races except the chameleon-like Jews with their racial ability to simulate the manners of other races when it is profitable to do so.

This attempt to minimize the biological nature of men is paradoxical in writers who not only recognize that the greater part of human conduct is determined by instincts and tropisms that are largely subconscious, but so restrict the function of reason as to make it virtually without effect on the course of history. We are told–and the proposition is illustrated by examples drawn from the history of our race–that great men, who determine events rather than chatter or write about them, have a ‘tact’ or instinct that enables them to make correct decisions with so little reliance on their rational powers that they may not know why they took the action that made them victorious or successful in a given undertaking. Their strength comes, not from superior powers of cognition and cogitation, but from a faith in their own destiny. The psychological problem cannot be analyzed here, (28) but if we accept the claim that even the greatest men are basically irrational, we thereby attribute to heredity an absolute power over human conduct, of which it becomes the sole determinant, since it is beyond question that in all mammals, including men, instincts are innate and genetically transmitted. The logical conclusion to be drawn from Spengler’s psychology, therefore, is that biological race is supremely important. Granting that “the race one feels in oneself” is what counts, what one feels (as distinct from what one may simulate) is genetically determined.

More on race and the jews. Why the Nuremberg Laws were justified, but not strict enough – and how Toynbee, Spengler and even Yockey underestimated the jews:

Yockey’s denunciation of “materialistic race-thinking” does have some basis in the lamentably elementary state of our present knowledge of racial genetics, which may be compared to the state of chemical science at the death of Lavoisier. The natural laws that determine the inheritance of physiological characteristics, such as color of eyes or olfactory sensitivity, are fairly well ascertained, but we are far from being able to identify racial genotypes. The problem is of enormous complexity, and is further complicated by the migratory and adventurous proclivities of our own race.

Although we can, within limits, determine the transmission and inheritance of physical traits, and although we know that intellectual capacity, as shown by intelligence tests, is genetically determined, we know virtually nothing about the biological mechanism that transmit the almost infinitely complex elements of human consciousness and subconscious being. In certain instances, at least, the psychic elements may be independent of the strictly physiological. No anthropologist or geneticist can explain the fact that there are Jews, members of Yahweh’s Master Race, who exhibit the physical characteristics of other races. The Jews in China, for example, seem to Western eyes, at least, indistinguishable from the Mongolians among whom they reside, although they are spiritually and mentally full members of the Self-Chosen People. We must assume that the Jews, who have preserved their racial identity and cohesion through so many centuries, have an empirical knowledge of genetics much greater than our own, but our knowledge is so limited that we can neither confirm nor disprove Dr. Alfred Nossig’s terrifying boast, “A single little drop of Jewish blood influences the mentality of entire families, even through a long series of generations.” (30)

(30. Although Nossig’s Intergrales Judentum was published simultaneously in Vienna, Berlin, and New York in 1922, it is now extremely rare and has never been translated into English. Nossig gives his fellow Jews eminently practical advice on the ways by which they can most expeditiously attain the goal and purpose which, as he says, is implicit in the teachings of Moses, i.e., the formation of One World under their dominion. Recognizing that his race controls both Capitalism and Socialism, he calls for a coordinated application of both forces to put the goyim in their place–which, of course, will be good for the stupid animals, if they are docile. The statement I have translated occurs on p. 76, where Dr. Nossig goes on to claim that the “drop” of Jewish heredity, once implanted in an ancestor, will affect the brain cells (Gehirnganglien) of his descendants through many subsequent generations and thus make them susceptible to Jewish ideas of internationalism and One World. Persons of that infected heredity, therefore, are goyim who can readily be mobilized as auxiliaries and used to subjugate their own race and the entire globe to its destined Masters. Horresco referens.

There is one great difference between Spengler’s concept of race and Yockey’s. Although Spengler recognizes the Jews as a Magian people imbued with a Magian world-outlook and so instinctively different from us (and therefore at the limit incomprehensible to us), and although he knows that this alien body, this international nation, is today, as it was for centuries before the Christian Era, lodged in all the nations of the world that it can profitably exploit, he regards the natural antagonism between Jews and their hosts as basically not determined by biological race, but rather by the phase of civilization, the Jews representing a Magian culture that is much older than ours and now petrified. (Hence, of course, Toynbee’s description of the Jews as a “fossil people,” despite the absurdity of applying such a phrase to a species that is so active and powerful and, quite possibly, has a vitality much greater than our own.) Spengler asked his readers to believe that the Jews are a dwindling and disintegrating people, a negligible force in world politics and the struggle for power. I have always thought the Jews’ aspersions of Spengler’s memory a good example of their habitual ingratitude toward their most effective apologists.

Yockey, educated by events that Spengler did not live to see, regards the Jews as the dominant force in the world of 1952. He has very little to say, however, about their unvarying activity through all the centuries since they first appear in history, and he focuses his attention entirely on the present. We must therefore postpone consideration of it to a later section, and conclude our discussion of historical theory with notice of one crucial deficiency in both writers.

On the tragic consequences of Christianity:

It is odd that Spengler, and even odder that Yockey, has so little to say about the prime example of what they call “pseudo-morphosis,” the acceptance of an alien element by a young culture, which accordingly strives to make its Weltanschauung conform to a pattern that is repugnant to its inner nature. As we noticed above, Spengler’s dichotomy between the “Apollonian” and the “Faustian” cultures makes him consider our Renaissance an example of such a cultural delusion, but although he recognizes the “Magian” culture as totally alien to our own, he never investigates a far more startling pseudo-morphosis, the imposition of a Magian religion on a Faustian people. And of all the writers who follow the Spenglerian conception, only Lawrence Brown had the very great merit of having perceived the tragic consequences of the fact that the culture of modern Europe was, at its very beginning, infected by a Levantine religion, so that it became “a society whose inward convictions have been at hopeless variance with the outward professions the events of history have forced it to make,” thus producing a spiritual tension that “has destroyed the peace of mind of every able man in the West for a thousand years.”

How “conversion” serves the jews:

Belief in the psychic magic of “conversion”, furthermore, opened the way for the Bolshevism that attained its fullest development in Christianity, the devastating notion that Faith–a faith that is as thoughtless and preferably as unconscious as the “faith” of a vegetable or a mustard seed–was what counted, so that an ignorant peasant, an illiterate fisherman, or the most scurvy proletarian could make himself the superior of the noblest, the bravest, and the wisest of men–and, secure in the favor or a god who so hates learning and reason that he will “make folly the wisdom of this world,” the simpletons and morons, having become True Believers, can look forward to the delights of seeing, when the last have been made first, their betters suffer the most atrocious torments forever and forever. No idea, no menticidal poison, could be more effective in destroying the culture and even the sanity of the people in whom it has been injected. (43) And the poison, destructive of all social stability and hence of civilization itself, survived the mythology from which it sprang and persists today in the atheistic “Liberals” who bleat about the “underprivileged,” fawn on savages, and demand an “open society” that is perpetually stirred up so that the dregs on the bottom may become the scum on the top.

(43. How alien this nonsense was to the mentality of our race is shown by the fact that, professing to believe it, they promptly began to reason about Faith and erected the vast intellectual structure of Scholasticism, “comme si raison et foi pouvaient trottiner de concert,” as Maurice Gar‡on sardonically comments. The final result, of course, was Nominalism and the labefaction of the Mediaeval Weltanschauung and eventually of the alien religion that had been incorporated in it.)

On morality:

The very idea of evil gods is alien and repugnant to the spirit of all authentically Aryan religions, which are never so irrational as to inject good and evil deities into a universe in which the very concepts of moral ‘good’ and moral ‘evil’ are indubitably created by human societies for their own purposes and correspond to nothing whatsoever in the world of nature. Wickedness can exist only within a given society of human beings and can be defined only in terms of the standards of morality that the society more or less instinctively applies to relationships among its own members. Only infantile minds can attribute moral iniquity to hurricanes, volcanoes, dynamite, and other natural phenomena that may be baneful to us; primitive peoples, ignorant of the causes, may superstitiously attribute such phenomena to supernatural forces and may imagine gods that are indifferent to human welfare or have been angered by some supposed offense, but so long as they have a vestige of rationality they will not imagine gods who are inherently evil and seeking to promote wickedness. A notion that species of animals (e.g. snakes, sharks, tigers) that defend themselves against us or prey on us, or that species of human beings that pursue their own advantage to our detriment (e.g. Japanese, Jews) are wicked because they obey the universal law of life is simply irrational. And when a pack of fanatics claims that all persons who do not share their superstitions are diabolically evil, they are insane, prevalent as that form of insanity may be. The Zoroastrian dualism may fairly be called the most devastating mental disease that ever became epidemic on this planet.

The Aryan religions are not infected by that black delusion.

More on Aryan traits and spirituality, eugenics and dysgenics:

The Aryans did not have the hatred of civilized life that inspires the dualists’ notion of Faith, a blind belief in certain tales by which ignorance and credulity are exalted above learning and reason. The Aryans respected the gods they imagined, but with a manly self-respect also; they did not cringe and cower before celestial despots, as do races with the slave-mentality and Sklavenmoral of the Near East.

The Aryan spirit is innately aristocratic and heroic. Aryan man, when he is most fully Aryan, is driven by a spiritual passion to excel, (57)–to realize, at whatever cost to himself, whatever capacity for greatness he may have within him. And while he rationally expects to find perfection in gods and men no more than in the world of physical reality, he has innately certain ideals of personal honor, fairness, and manly compassion that are incomprehensible to other races. (58) Both of these characteristics, however, although they are the source of all the greatness our race has attained, make Aryans vulnerable. The very superiority of men who approach our racial ideal makes it easy for a parasitic race or our own criminal elements to rouse against us the inferior’s resentment of superiority and to excite envy and malice in proletarian herds, thus disrupting our society in what Ortega y Gasset calls, “the revolt of the underman.” And artful appeals to our sense of fairness and compassion can excite, especially in females, the irrational sentimentality that ignores the fact that a cohesive society is an organism and, like all organisms, can live only by excreting its waste products–the grim fact that, by the unalterable laws of biology, we, like all mammals, bring to birth biological tares and misfits, which must be eliminated, if the species is not to degenerate to eventual extinction. And what the struggle for life does automatically for other mammals, our species, being capable of reason and purposeful social organization, must do deliberately–or perish.

Memes can and do shape genes:

For Aryans, including, of course, the Germanic peoples who invaded the moribund Empire that had once been Roman, Christianity has been a deadly and perhaps fatal poison, a delusion that forced our people to act against the dictates of their own biological nature. (59) If ever in recorded history there was a cultural pseudo-morphosis, that was it.

(59. Christianity was also deleterious to our race biologically, but we cannot measure or even estimate its dysgenic effect. It certainly encouraged the preservation and reproduction of the unfit, and, through both monasticism and the distribution of social rewards, it inhibited the reproduction of superior men and women. Having given the Jews a privileged position and enriched them, it facilitated Jewish penetration of our society by a common ruse: Aryan males were hooked by offering them smiling Jewesses with generous or lavish dowries; the Jewesses, although perfunctorily sprinkled with holy water, had naturally been taught by the inspiring examples of Esther and Judith that their loyalty was to their race, not to the goy whose bed they shared and whom the would manipulate in the interests of their kind. A Jewish strain, conceivably as potent as Dr. Nossig claimed (see note 30 above), was thus planted in many gentle, noble, and even royal families and may, as some believe, account for their decadence, both mental and physical, as frequently occurs when incompatible genetic strains are combined. But statistics on all these points are lacking, and if we had them, we should only face the impossible task of measuring what happened against what would have happened, if Europe under the Germanic peoples had adopted some other (what other?) religion or religions. Charles Renouvier’s Uchronie (Paris, 1876) will sufficiently entertain and discourage those who must speculate about the incalculable.

Connecting “jewish penetration” to Christian/”liberal” guilt:

An anonymous writer in Instauration (Aug. 1980) sought to explain psychologically one of the most drastic and puzzling effects of Christianity on our race and civilization. When our ancestors accepted the Magian cult, they believed themselves at the mercy of a capricious and ferocious god whom they had to appease and placate by observing absurd taboos and imposing on themselves unnatural conduct their racial instincts rejected. Thus they had a sense of guilt without consciously knowing why. By not sinning in the eyes of Yahweh, they were sinning against themselves. They were biologically guilty. From this inner conflict,–from the subconscious mind’s reaction to the perpetual conflict between the innate nature of a healthy Aryan and the conduct his Christian or “Liberal” superstitions require of him,–comes the maddening sense of personal and racial guilt that has been for centuries and is today a black and monstrous incubus on the minds of our race. This explanation may well be right.)

Contrasting Spengler and Yockey on jewish influence:

I have tried above to exhibit briefly the magnitude of the cultural distortion that is overlooked by both Spengler and Yockey, although, according to their own doctrines, it was the imposition on the Faustian soul of a Magian ideology, the product of a totally alien civilization. Spengler, however, who goes almost as far as Toynbee in regarding the Jews as a “fossil people,” can be defended on the grounds that he regards the Faustian culture of the West as one that arose, around the year 900, among the dominant peoples who then lived in Europe, regardless of ethnic diversities or innate racial characteristics, and that Christianity was simply an element that entered into that culture. From that standpoint, our culture, whether for better or worse, was as naturally and inevitably Christian as Napoleon was a Corsican. To ask what our civilization would have been like without Christianity is like asking what George Washington would have become, had he been born of different parents. Our estimate of Spengler’s historionomy will therefore depend on our acceptance or rejection of (a) his conception of a culture as largely independent of biological race, and (b) his assumption that the Jews as such, have had no great influence over our history.

For Yockey, no such apology will serve. He follows Spengler, it is true, in his general doctrine of race, but he attributes to the Jews, whom he frequently designates as the “culture-distorters,” a vast and decisive influence over our recent history, and since he does not claim that their baneful power is a recent phenomenon, he must logically believe that it has been exercised against us in earlier centuries. If he is to give us a philosophical comprehension of the historical process, he must explain the nature, origin, and development of that power–and obviously such an explanation must include consideration of the effects of Christianity on both our people and the Jews who, for purposes that Yockey recognizes as hostile, lived among them.

As I have said before, I come neither to praise not to bury Yockey, but merely to evaluate his work. It is clear, I believe, that as an exegesis of historical causality, Imperium and, of course, its sequel are radically defective, even in terms of their own premises. They have other values.

Oliver fleshes out Yockey’s critique of the “18/20ths” “crisis” (see Yockey on Culture and Race – Part 3 and Part 4) and “social Darwinism” (see Part 5) by incorporating rather than overlooking the jews:

The technological achievements of our race, which made us masters of the entire globe until we succumbed to a fit of suicidal mania, did produce, around the beginning of the Nineteenth Century, “one world,” in the sense that events anywhere on the planet did affect in some way the interests of the great colonial empires of Britain, France, and Spain and might vitally concern some of the other Aryan nations, such as Germany and the United States. The peoples of other races were merely raw material; they occupied their territories on our sufferance, either because it would not be economically profitable for us to dispossess them or because the reciprocal jealousies of the colonial powers made a war between Aryan nations the price of annexing China or Morocco. And since our race seemed to be healthy, it was only reasonable to foresee that, with our continued progress and expansion, the lower races would, in the course of nature, become extinct. (3)

(3. Charles Darwin to W. Graham, 3 July 1881: “Remember what risk the nations of Europe ran, not so many centuries ago, of being overwhelmed by the Turks, and how ridiculous such an idea now is! The more civilised so-called Caucasian Races have beaten the Turkish hollow in the struggle for existence. Looking to the world at no very distant date, what an endless number of the lower races will have been eliminated by the higher civilised races throughout the world.”)

Until 1914, no fact was more obvious than that the power-structure of the world, after the decline of Spain, depended on the three great nations of Europe, Britain, France, and Germany, with two outlying states, Russia and the United States, available as auxiliaries to one or the other of the three. It is true that beneath this structure there was a disquieting fact: seventy years before, Benjamin D’Israeli had emphatically warned Europeans that race was the basis of civilization, that “there is only one thing that makes a race, and that is blood,” that all the nations of Europe were covertly under the control of the Jews, and that the “destructive principle,” which was being used stealthily to undermine our civilization, was “developing entirely under the auspices of the Jews.” (4) Only a very few members of our race were sufficiently alert to understand what he had told them in the clearest possible terms. And thirty years before 1914, Friedrich Nietzsche had clearly foreseen that Europe faced “a long series of catastrophes” and “wars such as the world has not yet seen,” had perceived that our civilization was suffering from a degenerative disease of both intellect and will, and had identified the deadly infection as a superstition that the Jews had devised and disseminated to poison our minds and souls. (5) Only a few men of philosophical intellect understood him. Not only the masses, of whom rational thought for the future is not to be expected, but almost all of the persons who thought of themselves as an aristocracy or a learned elite were sunk in an euphoric complacency, believing in an effortless and automatic “progress” and the Jewish economic system in which money is the only value of human life.

Rather than seeing the root of the problem in spirit or ideology, as Yockey does, Oliver recognizes it as biological, while also noting the critical importance of awareness and perception, i.e. consciousness:

In 1914, our civilization was worm-eaten at the core, but its brightly glittering surface concealed the corruption within from superficial eyes. It was taken for granted that the globe had become one world, the world of which the Aryan nations were the undisputed masters, while all the lesser races already were, or soon would become, merely the subject inhabitants of their colonial possession. This reasonable conception of the world’s unity oddly survived the catastrophes that followed and it conditioned unthinking mentalities to accept the preposterous notions of the current propaganda for “One World,” which is couched in endless gabble that is designed to conceal the fact that it is to be a globe under the absolute and ruthless dominion of the Jews–a globe on which our race, if not exterminated, will be the most degraded and abject of all.

The apparent unity of the globe when it was under the dominion of our race depended, as must all rule, on military power, but it was so contentedly accepted by the other races in the various colonies because our power was proof of a biological superiority that was evident in the discipline of our troops and the courage, intelligence, and moral integrity of our men. (6) It was therefore a function of a biological unity that was only belatedly perceived by our people, and even then only by the few men who were able and willing to study the hidden foundations on which the imposing structure of power really rested, notably the Comte de Gobineau and Vacher de Lapouge. The reality of race was generally overlooked because men took the innate superiority of Europeans so for granted that they thought it unnecessary to mention it and instead concentrated their attention on the rivalries and antagonisms that divided the great powers of Europe, assuming that a shift in the balance of power in Europe would automatically be a shift in power over the entire globe.

On the rise of European self-image and self-consciousness since the Middle Ages:

With negligible exceptions, all the inhabitants of Europe thus defined were Aryans, comprising Nordic, Alpine, and Mediterranean subraces with a slight Dinaric admixture in some places. (8) The leadership throughout Europe (even, e.g., in Italy) was mostly Nordic. The differences between the subraces, although slight when compared to the great differences that distinguish Aryans from all other races, impeded a consciousness of racial unity at a time when Europe was truly international (and, to be exact, there were no nations in the modern sense, the territories being divided according to the rulers who were sovereign within them). The great contribution of the Church was that it transcended all territorial boundaries and gave all educated men a common language and common culture. They could move freely throughout Europe. William of Occam, the great Nominalist, studied at Oxford, taught in Paris, and spent the later part of his life in Pisa. The abbots of Monte Cassino in its great days came from Germany. One could multiply at great length examples of internationalism within Europe during the Middle Ages.

Yockey urged Europeans to consider the grim realities of the plight they brought upon themselves by their insane and suicidal war for the Jews. He told them bluntly that they must not permit themselves to be narcotized by the endless drivel about “peaceful solutions,” “world peace,” “one world,” and the rest of the gabble to which weak minds are addicted as to opium or cocaine. If they are to have a future, they must deal with both the aliens that drove them to suicide and their own tares, which he, using a German idiom, called the “Michael stratum.”

Yockey reminded Europeans that the only political reality is power, military power, not the twittering of idealists and “Liberals” as they hop from perch to perch on a tree of which they cannot see the roots or understand the life. And he suggested the means whereby Europe might regain at least some of the power that it had insanely thrown away to please its enemies.

Yockey prefigured contemporary Eurasianism:

Yockey saw Europe as lying, temporarily helpless, between two overwhelmingly powerful antagonists, so that the only choice left to it was a choice between its two enemies, which were fortunately enemies of each other. His thesis depended, therefore, on his belief that the Soviet Empire and the United States were irreconcilable forces. And since the United States was obviously an instrumentality of the Jews, that meant that the Jews had lost control of Russia. Yockey thus proposed a solution to a problem that has been earnestly, sometimes furiously, and in the end inconclusively debated ever since, so that it remains the most urgent problem that is immediately before us. On the truth or falsity of Yockey’s solution will depend our foreseeable future.

Oliver was skeptical:

We have been assured so many times that the Jews were losing or had lost control of Russia and the Soviet!

To the end of his life, Yockey remained convinced that a war between the Jews’ United States and the Soviet was inevitable. That conviction was the basis of his last essay, written shortly before his death in 1960.

Yockey was aware of the major objection to his analysis: If the Jews had lost control of Russia, how did it happen that the United States, which saved the Soviet in 1941-45, (25) continued to facilitate the expansion of Russian power?

Oliver quotes Yockey’s answer, which includes this accurate assessment of the motives and mentality of the jews:

It is a psychological riddle, decipherable only thus: the Zionists have two minds, which function independently. As Jews, they are committed to the destruction of Western Civilization, and in this they sympathize with Russia, with China, with Japan, with the Arabs, and as such they anathematize Germany, which is the mind and heart of the Western Civilization. As custodians of the United States, they must half-heartedly retain at least the technical and political domination of that Civilization even while destroying its soul and meaning. In a word, they are working simultaneously for and against the Western Civilization. Quite obviously, they are thus doing more damage than conferring benefit…..

‘Thus the newspaper tag of “East versus West” is meaningless. It is East versus East, with the West supplying the lives and treasure for destruction.’

Oliver was writing in 1981 concerning what Yockey had written before 1960. Lo and behold, here we are in 2014 and the jews’ never-ending efforts to spark destruction looms large now in Ukraine. A hundred years after the outbreak of WWI the jews are prodding what remains of Europe to the brink of WWIII.

Four Jews, One Opinion on Israel

weinstein_silver_harman_maher

Bill Maher, Jane Harman, Jamie Weinstein and Charles Krauthammer agree. Somebody has to be at fault, and it can’t possibly be the Israelis.

“Liberal” Maher faults “the rest of the world” and even the “Palestinian civilians who are dying”. He describes the Israelis as “the victim of the soft bigotry of high expectations”. Their enemies, in contrast, he expects to just get over being expelled.

“Conservative” Krauthammer understands how these sneaky Palestinians think, playing up their weakness and exaggerating their suffering, counting on the “near-total historical ignorance and reflexive sympathy” of others. Krauthammer, after all, is one of the foremost experts in such matters.

“Liberal” Harman is a dimmer Maher. She agrees with Krauthammer. She advocates secure borders for Israelis, because she wishes them to have peace. She advocates exactly the opposite for Americans, no doubt because she doesn’t wish for us to have peace.

“Conservative” Weinstein is a dimmer Krauthammer. He too knows how these Palestinians think. All he thinks anyone needs to know is that they’re anti-jew. Never mind why.

The Revolution Devours its Zizeks

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A sample of the judaized mainstream media reaction to Slavoj Zizek’s plagiarized review of Kevin MacDonald provides a glimpse of right and wrong as proscribed by the anti-White/pro-jew regime:

Did Marxist Philosophy Superstar Slavoj Žižek Plagiarize a White Nationalist Journal?, by Taylor Wofford, Newsweek.

Slavoj Zizek plagiarized white supremacist magazine American Renaissance. Why?, by By Rebecca Schuman, Slate.

Famed Philosopher Accused Of Plagiarizing White Separatist Journal, by Annalisa Quinn, NPR.

Slavoj Žižek Sorta Kinda Admits Plagiarizing White Supremacist Journal, by Michelle Dean, Gawker.

The “marxist”/”leftist” commissariat is virtually stoning one of their own superstars, and it clearly is less about his plagiarism, a mere intellectual crime, than it is about their perception that he kinda sorta violated their anti-White/pro-jew moral imperative.

The commissars are morally outraged. Plagiarism, schmagiarism. Though shalt not discuss anti-jew or pro-White thoughts without unambiguous and unreserved condemnation. It’s a secular, racially particularist morality which holds jews, as a group, exempt from any criticism, placing them over above and in utter contradistinction to Whites, who may only be criticized, at least when our very existence isn’t flatly denied.

Whereas the anti-White attitude is right up front in the headlines above, you have to dig a bit to find the pro-jew attitude driving it. Matthew Walther lays both halves out most explicitly in his brief condemnation of Zizek at The American Spectator. Walther asks, Did the Marxist Philosopher Slavoj Zizek Plagiarize a White Nationalist Magazine?

It certainly looks that way. The other night I was reading my galley copy of Adam Kirsch’s forthcoming essay collection, Rocket and Lightship. It’s full of good stuff, but the best piece in it is about the Slovenian Marxist gadfly Slavoj Zizek. Zizek is a strange character: a social democratic dissident turned unapolegtic Leninist; a pop-culture loving obscurantist; a millionaire philosopher. He is also, Kirsch intimates, without quite saying as much, an anti-Semite.

Now I read at Ron Unz’s new website that Zizek appears to have plagiarized a book review that appeared nearly two decades ago in Jared Taylor’s soi-dissant “white nationalist” (a stupid, meaningless phrase: there is no such country as “white”) magazine, American Renaissance.

Zizek has apparently been playing along the edge of the pro-jew line for a while, and some jews, ever sensitive and vigilant, have noticed.

Kirsch’s relatively lengthy indictment of Zizek The Deadly Jester, published by New Republic in 2008, strikes a similar tone to the brief and more recent scolds noted above. But lacking the “White nationalist” foil Kirsch had to perform a much more elaborate dance around “the Žižek phenomenon” before finally getting to his point.

“Our ‘freedoms,'” Žižek writes in Welcome to the Desert of the Real, “themselves serve to mask and sustain our deeper unfreedom.” This is the central instance in Žižek’s work of the kind of dialectical reversal, the clever anti-liberal inversion, that is the basic movement of his mind. It could hardly be otherwise, considering that his intellectual gods are Hegel and Lacan—masters of the dialectic, for whom reality never appears except in the form of the illusion or the symptom. In both their systems, the interpreter—the philosopher for Hegel, the analyst for Lacan—is granted absolute, unchallengeable authority. Most people are necessarily in thrall to appearances, and thereby to the deceptions of power; but the interpreter is somehow immune to them, and can singlehandedly recognize and expose the hidden meanings, the true processes at work in History or in the Unconscious.

This sacerdotal notion of intellectual authority makes both thinkers essentially hostile to democracy, which holds that the truth is available in principle to everyone, and that every individual must be allowed to speak for himself. Žižek, too, sees the similarity—or, as he says, “the profound solidarity”—between his favorite philosophical traditions. “Their structure,” he acknowledges, “is inherently ‘authoritarian’: since Marx and Freud opened up a new theoretical field which sets the very criteria of veracity, their words cannot be put to the test the same way one is allowed to question the statements of their followers.” Note that the term “authoritarian” is not used here pejoratively. For Žižek, it is precisely this authoritarianism that makes these perspectives appealing. Their “engaged notion of truth” makes for “struggling theories, not only theories about struggle.”

But to know what is worth struggling for, you need theories about struggle. Only if you have already accepted the terms of the struggle—in Žižek’s case, the class struggle—can you move on to the struggling theory that teaches you how to fight. In this sense, Žižek the dialectician is at bottom entirely undialectical. That liberalism is evil and that communism is good is not his conclusion, it is his premise; and the contortions of his thought, especially in his most political books, result from the need to reconcile that premise with a reality that seems abundantly to indicate the opposite.

Hence the necessity of the Matrix, or something like it, for Žižek’s worldview. And hence his approval of anything that unplugs us from the Matrix and returns us to the desert of the real—for instance, the horrors of September 11.

See where Zizek is going? Kirsch does.

There is a name for the politics that glorifies risk, decision, and will; that yearns for the hero, the master, and the leader; that prefers death and the infinite to democracy and the pragmatic; that finds the only true freedom in the terror of violence. Its name is not communism. Its name is fascism, and in his most recent work Žižek has inarguably revealed himself as some sort of fascist. He admits as much in Violence, where he quotes the German philosopher Peter Sloterdijk on the “re-emerging Left-Fascist whispering at the borders of academia”—”where, I guess, I belong.” There is no need to guess.

Žižek endorses one after another of the practices and the values of fascism, but he obstinately denies the label. Is “mass choreography displaying disciplined movements of thousands of bodies,” of the kind Leni Riefenstahl loved to photograph, fascist? No, Žižek insists, “it was Nazism that stole” such displays “from the workers’ movement, their original creator.” (He is willfully blind to the old and obvious conclusion that totalitarian form accepts content from the left and the right.) Is there something fascist about what Adorno long ago called the jargon of authenticity—”the notions of decision, repetition, assuming one’s destiny … mass discipline, sacrifice of the individual for the collective, and so forth”? No, again: “there is nothing ‘inherently fascist'” in all that. Is the cult of martyrdom that surrounds Che Guevara a holdover from the death worship of reactionary Latin American Catholicism, as Paul Berman has argued? Perhaps, Žižek grants, “but—so what?” “To be clear and brutal to the end,” he sums up, “there is a lesson to be learned from Hermann Goering’s reply, in the early 1940s, to a fanatical Nazi who asked him why he protected a well-known Jew from deportation: ‘In this city, I decide who is a Jew!’… In this city, it is we who decide what is left, so we should simply ignore liberal accusations of inconsistency.”

Here, near the end, Kirsch finally drops his mask. The last fifteen paragraphs are all about jews, judaism, Israel and “anti-semitism” – laying bare Kirsch’s entirely jewish concerns. In classic jewish form he begins by psychopathologizing Zizek for “obsessing” about the jews:

To produce this quotation [about Goering] in this context is a sign, I think, of something darker. It is a dare to himself to see how far he can go in the direction of indecency, of an obsession that has nothing progressive or revolutionary about it.

It is not surprising that it is the subject of the Jews that calls forth this impulse in Žižek, because the treatment of Jews and Judaism in his work has long been unsettling—and in a different way from his treatment of, say, the United States, which he simply denounces. Žižek’s books are loosely structured and full of digressions, more like monologues than treatises, but for that very reason, his perpetual return to the subject of the Jews functions in his writing the way a similar fixation might function in an analysand’s recital: as a hint of something hidden that requires critical examination.

Typically, the form that Žižek’s remarks on Jews take is that of an exposition of the mentality of the anti-Semite. This is an unimpeachable and rather common forensic device, but somehow it does not quite account for the passionate detail of Žižek’s explorations.

The power and influence of jews is pervasive in, say, the United States. Other than jew-obsessed jews and the occasional slip-up by one of their useful idiots, only “anti-semites” take any notice. What is remarkable is that, whether they perceive jewish influence or not, most everyone else keeps their mouths shut about it, even while they freely criticize “Americans” and “Europeans” collectively.

Which brings us to the crux of Kirsch’s beef. It’s about policing perceptions and assigning blame:

Why this need to keep open, as if for the sake of argument, the possibility that the Jews really were guilty of all the things of which the Nazis accused them? Why, when Žižek returns to this same line of reasoning in Violence—”even if rich Jews in the Germany of the 1930s ‘really’ exploited German workers, seduced their daughters,” and so on—are there quotation marks around “really,” as though the truth or the falsehood of Jewish villainy were a question to be postponed until it can be given fuller consideration?

These moments, unpleasant as they are, are not quite expressions of anti-Semitism. But in In Defense of Lost Causes, Žižek does make plain what he might call the “fantasmatic screen” through which he sees Jews.

As far back as World War II, he remarks, rehearsing one of the oldest and most pointless “ironies” of modern history, “the Nazis and the radical Zionists shared a common interest…. In both cases, the purpose was a kind of ‘ethnic cleansing.'”

This method of alleviating European guilt by casting “the exemplary victims” of the Holocaust as in some sense the agents of holocaust is far from unknown on the European left. But what is less common, even there, is Žižek’s resurrection of some of the oldest tropes of theological and philosophical anti-Semitism.

It makes sense, then, that Žižek should finally cast his anti-Judaism in explicitly theological terms. Why is it that so many of the chief foes of totalitarianism in the second half of the twentieth century were Jews—Arendt, Berlin, Levinas? One might think it is because the Jews were the greatest victims of Nazi totalitarianism, and so had the greatest stake in ensuring that its evil was recognized.

Kirsch concludes:

Under the cover of comedy and hyperbole, in between allusions to movies and video games, he is engaged in the rehabilitation of many of the most evil ideas of the last century. He is trying to undo the achievement of all the postwar thinkers who taught us to regard totalitarianism, revolutionary terror, utopian violence, and anti-Semitism as inadmissible in serious political discourse.

Kirsch can’t quite call what Zizek does “anti-semitism” because Zizek makes it difficult to understand what he’s doing. In trying to decipher Zizek, however, Kirsch shows us his own “fantasmatic screen”, and it has nothing to do with Zizek. Kirsch sees the jews as purely innocent victims, and unsurprisingly it has everything to do with seeing Whites purely as their victimizers.

The Zizek affair isn’t about the revolutionary left devouring its own heroes. It’s about maintaining a regime under which painting Whites as guilty and evil is the norm, and any criticism of jews is inadmissible.

Picture source: Slavoj Zizek with Josefina Ayerza; “It doesn’t have to be a jew…” It doesn’t have to be an Eskimo either. But of course it is the jews – if not for them nobody would make such a ridiculous fuss insisting that it isn’t. That’s how a bullshit artist like Zizek can become rich and famous by regurgitating typically jewish psychobabble about “racists” and “Americans”, but stands to forfeit it all by kinda sorta offending the sensibilities of the jews.

Cameron: Too White = Bad, Too Jew = Good

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The anti-White/pro-jew regime in action in Britain.

MPs are too white, says David Cameron, Telegraph, 29 June 2014:

MPs do not represent the people of Britain properly because they are too white, David Cameron has said.

The Prime Minister said there is “much more to be done” to encourage more people from ethnic minority backgrounds to enter Parliament.

Mr Cameron made the comments in a preface to a book, “Rainbow over Westminster”, which charts the increasing number of MPs who are black or from ethnic minority backgrounds.

In the preface, Mr Cameron said that the book “serves as a reminder – that there is much more to be done.

“Our Parliament is still nowhere near representative enough of the country we live in today.

“We should not presume that this will simply correct itself over time. History isn’t written for us: it is written by us.”

Surprise new UK trade minister is committed Jew, thinks Israel’s ‘amazing’, The Times of Israel, June 2013:

There are so many Jews at the top of Britain’s Conservative party, Prime Minister David Cameron once quipped, that it should be known as the Torah party rather than the Tory party.

With the announcement last Wednesday that Ian Livingston was selected as trade and investment minister and elevated to the House of Lords, Cameron has appointed to the government possibly its most committed Jew yet, and certainly its most outspoken supporter of Israel — which Livingston has called “the most amazing state in the world.”

Livingston leads an active Jewish life, regularly attending an Orthodox shul, Borehamwood and Elstree United Synagogue just outside London. He is a well-known supporter of Israel and of Jewish charities, in recent years hosting or speaking at events for high school Yavneh College, the United Jewish Israel Appeal, human rights NGO Rene Cassin, and Jewish business incubator TraidE, among other causes.

Cameron’s ‘Torah’ government, My Catbird Seat, June 2013:

Three years ago The Jewish Chronicle published a list of Jewish MPs in Britain’s parliament, naming 24. The Jewish population in the UK at that time was – and probably still is – around 280,000 or just under 0.5%. There are 650 seats in the House of Commons so, on a proportional basis, Jews could expect 3 seats. But with 24 they were 8 times over-represented. Which meant, of course, that other groups were under-represented.

The UK’s Muslim population is about 2.4 million or nearly 4%. Similarly, their quota would be 25 seats but they had only 8 – a serious shortfall. If Muslims were over-represented to the same extent as Jews (i.e. 8 times) they’d have 200 seats. Imagine the hullabaloo.

Over-representation in the House of Commons is only part of the picture. Many more Jews have been inserted into the House of Lords and other non-elected and unaccountable positions. An even bigger worry is the huge number of non-Jewish Zionists that have infiltrated every level of political and institutional life. They swell the pro-Israel lobby to such an extent that it is believed to account for 80% of the Parliamentary Conservative Party, which now rules with the Liberal Democrats as their junior coalition partner.

The Jewish Chronicle, in its 2006 special report ‘Team Cameron’s big Jewish backers’, revealed the support that enabled Cameron to suddenly burst into the political limelight, almost unknown, to take the Conservative leadership. With no significant achievement under his belt he was then able to manoeuvre, with the help of his backers, into Britain’s PM slot.

Sailer Forgets

Last year Sailer was writing about jewish influence on immigration. See here and here. He may have written more, and more recently. I don’t know, I’ve lost interest in keeping up with him since he moved in with Ron Unz.

Now Sailer has amnesia. He wonders, Why did we do this to ourselves?

The best excuse is that American elites did this to America in a fit of absentmindedness.

But, there is also — and in this case perhaps more significant — the massive dereliction of duty by elites. The more the evidence piles up that they ought to apologize to us, the more they will make it dogma, punishing expressions of skepticism with social, career, and legal penalties, that this was a Great Idea.

He realizes there’s an us and a them. He doesn’t want to think about that. Instead he’s thinking about excuses. I think the more evidence piles up that all the jews’ “Great Ideas” are poison, the more the jew-excusers insist that we’re poisoning ourselves.