Once Aryan Skynet Goes Live It Doesn't Matter Who Pulled The Switch
Fact is, modern man, you were so clever — you saw what the lord of the manse had, and you desired it, like Cain viewing Abel naked in the shower, resplendent in a natural glory you are in your Gollum-like ugliness not given, resplendent in a natural intelligence that in your Goliath-like stolidity you are not given — cheated! — like Esau viewing Jacob the future inheritor, like a dark-haired girl looking longingly on a blonde until longing turns to hate. You saw what those gifted by nature had and you determined you’d take it. You gathered all you knew and said, now we rule — and you did. You overthrew the Lord of the Manse, you married and impregnated his granddaughters, and now everything’s equal. Yet there’s a new Lord of the Manse and it’s not one person, but millions, hiding behind your credit cards and your house payments, parasitically wanting exactly what you do which is more money all of the time, and thus we all prey on each other, parasitic brothers locked in arms as we descend the whirlpool of our feedback loop rotting society for our profit — but surely it was worth it, because you’re free?
His attitude toward Cain, moreover, is of a piece with his dishonest and belittling attitude toward racialist politics. Zionist rodeo clown Stevens, who claims that “Hitler’s goals are near realization” and that “Jews are under attack and now are not protected by the liberal media establishment”, argues in his mean-spirited hit piece “Destroy White Nationalism”, that “white nationalism is an underconfident teenager” who “sulks in its bedroom, takes its toys and goes home, refuses to play nicely with the other kids, passive-aggressively throws spitwads at the African-American kids and takes candy from the Jewish kids (at least until it needs a doctor or lawyer).” What Stevens really believes, however, is that racialist identitarianism – nationalism writ large – violates the Jew-god’s insecure and incessant demands for humility and its enviously infantile prohibition of “idolatry”.
Stevens instead suggests that conservatives should “celebrate” the degenerate pederast, ethnomasochist, heroin addict, and murderer William S. Burroughs as one of their own. “Shoot the bitch and write a book. That’s what I did,” conservative Burroughs flippantly said of his 1951 murder of spouse Joan Vollmer. “When all the cards are counted,” Stevens writes, “Burroughs will be remembered as one of the good guys.” “That their children’s children’s children might be a different color is something very alarming to them,” this “good guy” literary celebrity said of white nationalists; “in short they are committed to the maintenance of the static image. The attempt to maintain a static image, even if it’s a good image, just won’t work.” Stevens, then, by his endorsement of Burroughs as a model conservative, must believe that miscegenation represents progress – the mule’s vibrant dynamism as opposed to the thoroughbred’s monotonous stasis in genealogical symmetry.
This same “conservative” wise man, Stevens, in tweeting a link to an Aryan Skynet post about Francis Parker Yockey, dismisses white nationalism as “ethnic Bolshevism” – the idea of the qualification being that historical, Jewish-financed-and-administered Bolshevism was somehow not ethnic? He characterizes white identitarianism as “fake nationalism” – as opposed to the “revitalized mainstream [i.e., kosher] conservatism” he extols – because of what he claims are white nationalism’s “emotional outbursts of racial hatred and paranoid anti-Semitism”, which, one assumes, include the telling of inconvenient facts about 9/11. Merely to speak the inviolable name of Larry Silverstein in vain and in lieu of its tetragrammaton is to murder Abel all over again in the Stevensian contribution to Talmudic theology.
“As is normal in a civilization that is collapsing from within, all of our words have become mis-defined for the political convenience of our rulers,” Stevens writes, and he would know this, considering his own services rendered to “our rulers” in perpetuating their historical distortions and misappropriating the concept of ethnonationalism as a label for psychotic maladjustment, paranoia, brutish behavior, and rabid calls for the resuscitation of some mythological program of genocide – a vast multiplication of the purportedly evil act of Cain.
As for Bolshevism, it is important to note that Vladimir Ilych Ulyanov, the embodiment of that Judaic plague, is remembered principally, in addition to his political destiny, murderousness, and personal dynamism, for his pragmatism – that and the fact that his party won. Lenin’s biographer Robert Service describes him as “an improviser” who “worked by instinct as well as by doctrine” – a man not willing to sacrifice a victory on ideological grounds. There are lessons in Lenin’s life for whites who would revolutionize their people. White activists might lack the deep New York pockets that Lenin had at his disposal, but can still benefit from a study of the Bolsheviks’ pragmatic approach to the tasks of strategic subversion. Allies change with political winds, as should political programs and propagandistic exigencies. Let whites dispense with Bolshevism’s more obviously Jewish aspects – the mass executions, contempt for tradition, and service to the Zionist banking complex – and embrace its flexibility and its pagan versatility.
The Babeuvist Conspiracy of the Equals failed, as did the Paris Commune; but this did not prevent Lenin and his supporters from learning from the mistakes of their less successful forebears within the revolutionary tradition. Racialists have their own rich heritage of failed experiments – and, to this extent, there is a grain of truth in Stevens’s nasty characterizations – but, like Marxism, white nationalism cannot allow itself to rigidify, stagnate, and become overly patterned and doctrinaire. When classical, economically fixated, and insurrection-oriented Marxism failed to produce the Western European revolutions its theorists and propagandists had prophesied, the neo-Marxists of the Frankfurt School reinvigorated the movement by changing its arsenal, image, and tactics, if not the ultimate target of its perpetual onslaught. While recognizing and honoring the triumphs of nationalisms past, the white nationalist of today must choose either to look to the future or else relegate his cause to nostalgia fetishism.
Nietzsche “would remind us, too,” Stevens writes in his essay “Morality”, “that it’s important not to throw the baby out with the bathwater. Just because you don’t like herd morality doesn’t mean you get all Sandusky on some kids” – unless, of course, one is as staunch a reactionary as William S. Burroughs. Racial solidarity being as noble a cause and commitment as any, should whites jettison identity and group interest – and throw their babies out with the bathwater, as it were – only because the moral herd happens to have frowned upon some of their forebears’ fashion sense?
“The Indo-European peoples, before their conversion to Semitic ideas, never regarded their religion as an absolute truth. Rather they viewed it as a kind of family or caste heritage,” Alain de Benoist notes1. “The same [opposition] holds true for the biblical conception of the Law,” he elaborates. The Jewrisprudence of the Torah “distinguishes itself by its intangible nature” and “is, in its unvarying character, the always self-identical reflection of the will of a unique God, the sole master of time-eternity. In this sense,” Benoist concludes, “it is always radically opposed to the ever contingent law that paganism proposes.”2 “The enunciations of the true law,” Jean-Louis Tristani explains, “always have a point of reference with the actual conditions of their enunciation. This concept of the law results from another theology, Indo-European theology.”3
To be a pagan and European is to be true one’s roots while also remaining adaptable, versatile, able to see through the nets of good and evil and think and prepare in terms of contingency. It is, in other words, “ethnic Bolshevism” in the best possible sense of the terminology. Europeanized (which is to say, paganized) Christianity can claim to have served positive functions in history; but to, for instance, “turn the other cheek” and be “meek” as an ironclad policy of “humility”, indiscriminately and with disinterest in the presumed consequences, is, once one dispenses with the superimpositions of Jew-cult ideals and illusions, equivalent to acquiescing in the nonelective rectal expansion one can expect from the thrusts of one’s lustiest, most ruthless, and bloodthirstiest ethno-ideological adversaries. Even Christian Aryans, if they are to preserve what is valuable and necessary to their existence, must draw on the pagan within themselves and ethnically Bolshevize.