Dec 23, 2015

The Real Yule Story, The Northern Shaman

via Dorset Wildlife Rescue

The True Story of Yule...Christmas before the time we forgot...
'All Was, As Always Had Been....And Then The Christ People Came....'

Phyllis Schlafly: Trump Is "Last Hope For America"

via American Freedom Party

Long-time conservative leader and publicist Phyllis Schlafly believes that the only person who can save America from the precipice of disaster is Donald J. Trump.

In a weekend interview with WND, Schlafly said of the GOP front-runner, “He does look like he’s the last hope [for America]. We don’t hear anybody saying what he’s saying. In fact, most of the people who ought to be lining up with him are attacking him.”

She attributed some of the criticism Trump receives from Republican rivals to their jealousy over the billionaire receiving more air time than they do. The conservative author also said that The Donald’s trademark slogan “Make America Great Again” is very poignant at this point in time.

“The reason he gets so much press coverage is the grassroots are fed up with people who are running things, and they do want a change. They do want people to stand up for America. It really resonates when he says he wants to ‘Make America Great Again,’” she told WND.

Schlafly declared that Americans have been “betrayed” by both parties — citing the omnibus crafted and passed by House Speaker Paul Ryan last week as a prime example — and that Trump’s combative message, in her opinion, is attracting discontented voters from all over the political spectrum. (RELATED: Ryan’s Omnibus Is Not A Compromise — It’s Capitulation)

“It sounds like Donald Trump is the only one who has any fight in him,” she stated. “He will fight for the issues that we really care about and are very hot at the present time, such as the immigration issue. I don’t see anyone else who’s eager to fight.”

Slovenians Counter Sodomite Revolution with Historic Vote

via Faith & Heritage

In what can possibly go down in history as the most catastrophic year in terms of the political destabilization of society’s most fundamental institutions, marriage and the family, there has appeared a light at the end of a very dark tunnel after all. On Sunday, the nation of Slovenia repealed sodomite “marriage” in a landslide victory by 63.4% to 36.6%. The “no” side, backed by the Roman Catholic Church as well as a conservative coalition known as “Children Are at Stake,” eventually received about 400 000 votes, significantly more than the 343 000 votes it needed for the result to be constitutionally binding.12 This follows not only the legalization of this abomination in March this year, but also the attempts by the “democratic” government to ban such a referendum on the issue.3

This convincing referendum-result is particularly significant because of the fact that the Slovene people actually rejected a similar bill by a smaller margin just over three years ago. In 2012 the government passed a law that would allow marital rights to sodomites in registered partnerships except for joint adoption, additionally also banning the biblical parental duty of corporal punishment. As with the run-up to this referendum, enough signatures were then also gathered to force a referendum, and the law was overturned via a “no” vote of 54.6%.4 Yet, despite the fact that the Slovene people made their wishes clear back in 2012, the “democratic” government arrogantly took the liberty to legalize “same-sex marriage” and “same-sex adoption” rights in Slovenia in March this year. At the time, the leftist lawmaker Matej Vatovec famously announced: “Today Slovenia is entering the twenty-first century.”5

Following that leftist victory in Slovenia in March, we of course know that the sodomite “liberation” movement only gained even more momentum throughout 2015, as Ireland famously in May became the first country to approve this abomination by referendum, which was followed by the Obergefell v. Hodges U.S. Supreme Court ruling in June. Yet it seems that God sometimes providentially grants His people little victories in the darkest of times to strengthen their hope when victory may seem to be humanly unachievable – and this is exactly what I believe the referendum-result in Slovenia is. In fact, when one looks at the broader societal discourse on this particular issue, it seems to be nothing short of miraculous: not only did the “no” side receive surprise support from the heretic Pope Francis, but Slovenia has also somehow managed to both “enter” and then again exit the twenty-first century all in the course of one year.6

Naturally, devilish and hypocritical “human rights” organizations such as (the Slovenian branch of) Amnesty International condemned the “no” vote.7 To be fair to Amnesty International, however, at least it can be said that they’re consistent in their opposition to all true children’s rights – if they’re not advocating for depriving children of a mother and a father in Slovenia, they’re calling for mothers in countries like Poland and Northern Ireland to exercise their “right” to murder their own children, and they seek to force doctors to cooperate in this.89 Furthermore, considering the fact that the European Court of Human Rights forced Italy to accept sodomite unions earlier this year, this move by the Slovenian people may have serious consequences for its position in Europe. 10 The Slovenian people therefore certainly deserve and need our prayers and support to remain steadfast by the grace of God.

What is perhaps the most encouraging about this process and referendum result, is the fact that, in the midst of a very aggressive cultural Marxist onslaught, Slovenia made history on Sunday by becoming the first country in history to successfully overturn the legalization of sodomite “marriage.”11 I pray that this would be a sign of things to come in future. As for the immediate future, however, all attention now shifts to debt-stricken Greece, where the government will vote today on a bill drafted to grant civil partnership rights to sodomites.12 Sadly, Greece has been enslaved (via debt) by the International Monetary Fund and the European Central Bank, which will almost certainly negatively impact its decision.

Merry Christmas Movies . . . NOT!, Part 2: Anti-Christmas Movies

via The Occidental Observer

Part 1

In Part One of this column about the War on Christmas, I wrote that “the Jewish dominance of Hollywood is so obvious and undeniable that Los Angeles Times’ columnist Joel Stein recently made it official. What else can you say when all eight major film studios are run by Jews.” I’ve written on this theme extensively in The Occidental Quarterly (here, here, and TOQ Spring 2008). Or you could read Jewtopia: The Chosen Book for the Chosen People, based on the surprise hit play by Bryan Fogel and Sam Wolfson. Or you could listen to  David Mamet: “For those who have not been paying attention, this group [Ashkenazi Jews] constitutes, and has constituted since its earliest days, the bulk of America’s movie directors and studio heads.”

In The Culture-Wise Family: Upholding Christian Values in a Mass Media World, Theodore Baehr and Pat Boone argued that “whoever controls the media controls the culture.” And a lynchpin of that media is Hollywood and its associated TV studios and networks.

Why does it matter that Jews control Hollywood? In essence, it matters because it represents the loss of power of one group—majority white Christians—to a group with a long history of hostility toward the people and culture of the West. Jewish control of Hollywood has been a crucial means for dispossessing majority whites from their place in the country they built. As some have argued, the twentieth century was “a Jewish century,” and much of this was because Jews controlled the image factory known as Hollywood.

Again, what Kevin MacDonald demonstrates in The Culture of Critique, cannot be repeated too often: “The Judaization of the West means that the peoples who created the culture and traditions of the West have been made to feel deeply ashamed of their own history — surely the prelude to their demise as a culture and as a people.” And, as I argued earlier, the treatment of Christmas shows how Jews “have been able to translate this hatred of Christ and his birthday into increasingly scandalous imagery, thanks to their domination of Hollywood and TV studios.”

Today I’ll talk about how that has affected the kind of Hollywood films we get with respect to Christmas. In essence, it means that in the last forty or so years, the Christian aspect of the holiday has vanished on screen. The best we can hope for is a positive, feel-good portrayal of the season, such as we had in Tim Allen’s The Santa Clause (1994) or Tom Hanks’ The Polar Express ten years later.

Too often, however, films have associated the Christmas season with negative or even horrific stories. Perhaps the best example of this is Silent Night, Deadly Night. This is a 1984 slasher film that begins with a young boy named Billy  witnessing the murder of his parents by a man dressed as Santa Claus. Billy ends up at St. Mary’s Orphanage, where he is beaten by Mother Superior. Later, morphing memories of his punishment at her hands with images of Santa, Billy grows up to become a killer teenage Santa. At work, for example, he strangles a co-worker with Christmas lights and then dispatches the girl with whom the co-worker was having sex.

After a string of other Santa murders, Billy returns to the orphanage, with the police hot in pursuit. Tragically, they shoot and kill Father O’Brien, a deaf priest dressed as Santa. Sneaking into the orphanage, Billy, dressed as Santa, swings his ax at Mother Superior, but a policeman shoots him down. Imparting his central message, Billy assures viewers, “You’re safe now… Santa Claus… is gone.” Not exactly a happy message at Christmastime.

In 1984, such imagery was still able to rile the population. Siskel and Ebert condemned the film, going “so far as to read the film’s production credits on air, saying ‘shame, shame’ after each one.” Angry mothers protested the movie around the nation, and TriStars Pictures, its distributor, quickly ceased advertising the film.

Silent Night, Deadly Night did have antecedents. Black Christmas was a 1974 movie set in a sorority house during Christmas break. A maniac is making calls from within the house, killing the coeds one by one. The movie also takes every opportunity to pair beloved Christmas songs with chilling scenes, a phenomenon that was later repeated in Gremlins, as we will see. Another, Christmas Evil (1980), features a delusional Santa stand-in who murders three church-goers in front of a church. (He stabbed one man in the eye with a toy.) Later, while wearing a ragged Santa outfit and being chased by an angry mob, our main character drives his van off a bridge, imagining himself to be Santa in his flying sleigh.

As Austin Pearl, a Jewish reviewer, approvingly wrote, “Christmas Evil ruins Christmas unlike any other movie.” In particular, this reviewer liked “all the vividly disturbing images of Santa sprinkled throughout the movie.”

It’s no surprise that Pearl also liked the 2003 Billy Bob Thorton film Bad Santa, which was a concerted ethnic effort to trash Christmas. Jewish director Terry Zwigoff made the film under producers Ethan and Joel Coen for the Disney subsidiary Miramax, run by two more Jewish brothers, Bob and Harvey Weinstein. Billy Bob Thornton stars as the bad Santa of the title, going about his life boozing and swearing with abandon. At one point he has anal sex with an overweight woman in a changing room, while elsewhere he goes to a mall drunk and destroys a reindeer display in a drunken rage. Ho ho ho.

Near the end of this dark film, he is shot by a group of policemen but survives. Despite his obvious guilt in numerous crimes, he is pardoned because “the Phoenix police department shooting an unarmed Santa Claus in front of children was more fucked up than Rodney King.”

According to Wikipedia, critics described it as an “evil twin” of Miracle on 34th Street, the inspirational Christmas classic.  No wonder Austin Pearl wrote glowingly that “Bad Santa is perhaps the most subversive, offensive Christmas movie ever made—with Thornton as a truly despicable character who, for once, does not receive a total personality transplant by the movie’s end.”

Director Zwigoff intended this film for impressionable teenagers, the vast majority of whom are, one would assume, Christians. When asked if he thought the film would do well, Zwigoff answered, “I think it might. Every teenager in America is dying to see this film. Though they won’t be able to get in unless they have a very open-minded parent.” Clearly he was aware of the film’s subversive content.

Two years later came another Jewish-directed anti-Christmas movie. The Ice Harvest, Harold Ramis’s “grisly black comedy/film-noir,” sees Billy Bob Thornton return to a mayhem-filled Christmas. One reviewer intoned that The Ice Harvest “is a must-see for fans . . . in the mood to see one of the worst Christmas Eves in the history of cinema.” Roger Ebert was also impressed. “I liked the movie for the quirky way it pursues humor through the drifts of greed, lust, booze, betrayal and spectacularly complicated ways to die.” In other words, Hollywood’s version of Merry Christmas stuff.

The Gremlins
Perhaps the most unsettling Christmas movie was the original Gremlins (1984). Though directed by Joe Dante, Steven Spielberg’s production company, Amblin Entertainment, released it. Time magazine characterized the film as being “developed and ‘presented'” by Spielberg and being one of his “children too.”

Stylistically, too, this film is completely Spielbergian, beginning with a typical suburban paradise. Snow is on the ground as local residents prepare for Christmas.

The drama begins when protagonist Billy receives a cute “mogwai” from his inventor father, but the creature spawns siblings that are far from full of holiday cheer. On the contrary, they bring violence, mayhem, and death to this otherwise happy time of year. Their mischief is methodically paired with normally positive symbols of Christmas. For instance, when Billy’s mom is home alone making Christmas cookies and listening to Christmas music, she is attacked by a squad of ghoulish gremlins, long in tooth and with murder on their minds. After stabbing one through the heart, she dispatches another with a deft push of the blender switch, turning the previously Christmas-cookie-aroma-filled kitchen into a bloodbath. Retreating to the living room, she is literally attacked by the Christmas tree, which is full of gremlins. This conflation of joyful Christian symbols with diabolical evil is a central device to the whole movie.

Another example comes when the police pass by Billy’s neighbor’s house and are greeted by the neighbor, dressed as Santa Claus, running about helplessly as gremlins eat into his brain. Next, Christmas-caroling gremlins arrive at grouchy old Miss Deagle’s door, only to send her flying out the second-floor window of her house in a malfunctioning motorized chair.

The scenes which most firmly tie this movie to a distinct Jewish sensibility, however, come with two extraneous dialogues between Billy and his girlfriend Kate. Passing a group of Christmas carolers singing “Silent Night,” Kate suddenly and soberly states that Christmas is a time when “a lot of people get really depressed. . . . While everybody else is opening up their presents, they’re opening up their wrists. It’s true. The suicide rate is always the highest around the holidays.” When she volunteers that she doesn’t celebrate Christmas, Billy asks, “What, are you Hindu or something?” Historically, the non-Christian group in America with mixed feelings toward Christmas is not Hindus, but Jews. Here the mask is in place but the true message is easily discernible.

Much later in the movie, after the gremlins have wreaked havoc on Kingston Falls, Kate launches into a startling horror story about Christmas, one that seems completely gratuitous since it is independent of the blood-thirsty gremlin theme. Surveying the rubble left by the marauding gremlins, Kate relates how she now has another reason to hate Christmas. It seems that when she was nine, she and her mother were decorating the tree on Christmas Eve, waiting for her father to come home from the office. They waited, but he never came.

Then, four or five days later, as the temperature dropped, Kate went to make a fire. “And that’s when I noticed the smell.”  Thinking it was a dead cat or bird, they called the fire department to clean it out, but instead “they pulled out my father. He was dressed in a Santa Claus suit. He’d been climbing down the chimney on Christmas Eve, his arms loaded with presents. He was going to surprise us. He slipped and broke his neck, died instantly. And that’s how I found out there was no Santa Claus.”

Mr. Hankey’s Christmas Classics”

Finally, we arrive at what must be the most blatantly hostile and offensive portrayal of Christmas ever found in the mainstream American media. The creators of the animated series South Park concocted a Christmas character to replace Santa. This new character is “Mr. Hankey the Christmas Poo,” an animated human feces. Mr. Hankey was introduced in a 1997 episode that showed the young Jewish boy Kyle brushing his teeth. Mr. Hankey, wearing a Santa hat, jumps out of the toilet bowl and sings a song about Santa and Christmas. The starkest comment in the scene comes when this animated feces writes “Noel” in excrement on the mirror. (This early version can be viewed here.)

No wonder Mr. Pearl, our Jewish reviewer, gleefully explained his motive for collecting anti-Christmas films in these terms: “It’s my wanting to recognize things that are deliberately anti-Christmas. It’s my wanting to take a big you know what on everyone’s Christmas spirit. . . . Each one of them is so anti-Christmas that I want to share them with the world, thereby forcing everyone to realize how liberating it is to rip off the Christmas mind control device and have some laughs in the process.” (Pearl provides embedded YouTube scenes of the anti-Christmas films he recommends).

Two years later, the more extensive Mr. Hankey version was released as Mr. Hankey’s Christmas Classics. (A parallel CD of the songs includes the delightful “Merry Fucking Christmas”). Here Mr. Hankey besmirches the faces of children singing Christmas songs. He then introduces us to the next scene, Christmastime in Hell, where Hitler is shown crying over his Christmas tree. Later, when Jesus and Santa sing a duet, Santa gets miffed that there are far more songs about Jesus than about him, so he leaves the stage. When Jesus implores him to return, Santa speaks the cheery words, “Aw, fuck you, Jesus!” (Read the script here.)

This episode is a parody of the Charlie Brown Christmas Special in which everyone yells out “Merry Christmas, Charlie Brown!” only after Charlie has realized the true meaning of Christmas—which has Christ at its center. In the  South Park version, the characters wish the Jewish boy Kyle a Merry Christmas only after he has taught everyone, through Mr. Hankey the Christmas Poo, that Christmas and Christianity are shit.

Replacing Christmas with the culture of the Holocaust

Finally, this brings us to Christmas this year. More than ever, the focus will be on Jewish themes rather than Christian. As a recent New York Times article admitted, Holocaust-themed Christmas releases have been the norm for years. Sophie’s Choice, for example, debuted in December 1982, Schindler’s List was released in the same month in 1993, and The Pianist opened two days after Christmas in 2002.

This year is no different: On Christmas Day the new Tom Cruise movie Valkyrie will debut. This film features Cruise as a German officer who plots to kill Hitler, prompting Cruise to joke in an interview, “Go kill Hitler on Christmas!” We will also have Defiance and Good, two more Nazi-oriented films, which will premier a week after Christmas. Then there is The Boy in the Striped Pajamas, “which tells the story of a forbidden friendship between the son of a Nazi officer and a Jewish boy imprisoned in a concentration camp.” And don’t miss The Reader, which features Kate Winslet being tried for her years as a concentration-camp guard. Finally, there is Adam Resurrected, starring Jeff Goldblum as a Holocaust survivor living in a mental institution. The title seems to posit the death of Jesus at Christmastime and his replacement with a Jewish resurrection.

Out with the old religion, in with the new. A friend wrote: “I’ve seen the previews for Valkyrie. Good grief! And to release it on Christmas Day — it really doesn’t get more obvious than this. Sort of like saying, ‘Don’t you realize, THIS is your new religion, not all this Jesus business!’”

Three years ago, Fox News Channel host John Gibson wrote The War on Christmas: How the Liberal Plot to Ban the Sacred Christian Holiday Is Worse Than You Thought. Well, it has gotten worse than we thought. But Gibson’s parting words are still the only formula for a reversal in this war. “Those who would ban Christmas and Christians should not mistake the signs on the horizon. The Christians are coming to retake their place in the public square, and the most natural battleground in this war is Christmas. The war on Christmas is joined.”

And may the good guys win. It’s a battle we can’t afford to lose. Merry Christmas!

They Told a Fairy Story "'til I believed in the Israelite"

via Majority Rights

Much as we disapprove of the war in Ukraine and recognize the nefarious Jewish and capitalist machinations behind it, we should not, on the other hand, fail to recognize that Ukraine is a distinct nation of our European peoples which ultimately deserves its sovereignty as well - as a nation in European cooperation: i.e., be skeptical about European relations and “The EU” and NATO for precisely the same reasons as those behind the boggled conflict as it would have been, particularly with the Jewish hand wielding part; but not totally cynical of some concept of European Union, even if we have nothing like a bonafide version of that or national sovereignty at present. If we can ever be free of deracinated international capitalist control and Jewish influence   ...we might dream big, we might even dream of wresting the powers of NATO to our genuine defense as European peoples and lands throughout.

We should aspire that our European peoples wake from the Abrahamic fairy tale, chimera, really, to take our full sovereignty for the first time in millennia…

Happy Winter Solstice Europeans!
       
                              - Solstice card courtesy TT
They told me a fairy story ‘till I believed in the israelite
They said there’ll be snow at christmas
They said there’ll be peace on earth
But instead it just kept on raining
A veil of tears for the virgin’s birth
I remember one christmas morning
A winters light and a distant choir
And the peal of a bell and that christmas tree smell
And their eyes full of tinsel and fire
They sold me a dream of christmas
They sold me a silent night
And they told me a fairy story
‘till I believed in the israelite

And I believed in father christmas
And I looked at the sky with excited eyes
‘till I woke with a yawn in the first light of dawn
And I saw him and through his disguise
I wish you a hopeful christmas
I wish you a brave new year
All anguish pain and sadness
Leave your heart and let your road be clear
They said there’ll be snow at christmas
They said there’ll be peace on earth
Hallelujah noel be it heaven or hell
The christmas you get you deserve
Emerson, Lake & Palmer - I Believe In Father Christmas Lyrics | MetroLyrics
...and a Ukrainian folk song that has come to be known as the Christmas song “Carol of Bells

Radio Western Rebirth Episode II: Capitalism or Socialism?

via TradYouth

Listen Now

Eric Striker discusses several issues, including;
  • Capitalism or Socialism?
  • What Is Holding Front National Back?
Relevant Links:

The Prisoners

via Radix

On the alt-right we know that “racism” is a rhetorical club brandished by political enemies to prevent Whites from freely associating, speaking, and defending their legitimate group interests. Only by placing onerous burdens on Whites can the imported Third World hordes ever coexist among our homelands. Whites play with one hand tied behind our backs out of a perverted sense of sportsmanship, an obtuse classically liberal aversion to the reality of hierarchy, and out of necessity due to the ever-proliferating canon of dystopian “equality” laws. 

The carefully vetted, politically anemic Whites in the mainstream chattering class spend more time apologizing for their existence and for having any interests at all, than they do asserting their right to exist and advancing their interests with vigor. They virulently oppose racially conscious Whites who attempt to stand up straight. They are like a long-suffering prisoner who hisses at their liberator when the hour is late, huddling in a cell corner and raving madly about their jailor’s virtues.

These hegemonic invalids are so degenerated by their prisoner’s scoliosis that they spit at the appearance of health. Middling intellect David Marcus of the Federalist is a good apparatchik, enthusiastic to “[create] the level playing field,” ready to take purging matters in his own hands because there is “isn’t much more the state can do to promote racial equality”:
“On social media, conservatives have been quick to quibble with racist Donald Trump supporters, but not quick to address it in our pages. It’s time that we do. The Trump nativists often post horrible anti-Semitic and anti-black cartoons of a kind we thought long gone from discourse. They are not long gone. They are right here with us, and they demand rebuke…many black Americans have come to feel disconnected, if not flat out threatened, by our society.”
Let’s not address hysterical blacks “feeling threatened,” but sane whites “being threatened.” Whites cannot even profess to identify with their racial group, much less express preference for it, without facing the potential loss of their jobs, businesses and reputations. White students are intimidated and berated by the beastly Black Lives Matter thugs on university campuses where they are laboring to assume progressively more onerous positions of tax responsibility to support the imported Third World, along with any children they might have after they’re 30.

At the once-magisterial Dartmouth, Black Lives Matter agitators recently accosted white students in the library, pushing, shoving, and screeching obscenities, even pinning one young woman against the wall and shouting in her face that she was a “filthy white bitch.”

Yes, “conservative” Federalist luminaries, why is there a double standard on blacks getting away with racial slurs?

Despite their slavish gestures of friendship to Slate writers and “blacktivist” (LOL) personalities, the midget mandarins of those haunts repay their groveling with contempt. Even with their high-minded eagerness to “engage in dialogue,” deep down these cuckservatives resent being on the back of the bus. Their Twitter feeds are full of jokes mockingly accusing each other of being “racists” to lampoon silly hypersensitivity, but when it counts, they turn their rhetorical birdshot on the alt-right cavalry. They are such well-trained prisoners that they are allowed to roam the grounds.

Racial Differences in Suitability for Police-Work

via National-Socialist Worldview

It should be no surprise that Negroes are much less suited than Whites for police-work, given the self-control and judgment that are required, and also no surprise that "Hispanics," who generally have some Negro ancestry, turn out to be intermediate between Whites and Negroes in this regard. The surprise (without knowledge of the specific criteria) is that "Asians" perform the worst on the psychological evaluation used by the Philadelphia Police Department:
From 2011 through 2014, 72.5 percent of the 262 black applicants passed the psych evaluation, compared with 81.2 percent of the 823 white candidates. Hispanic applicants fell in between, at 75 percent of 176 job-seekers. Applicants of Asian descent fared the worst, at less than 58 percent, but their overall numbers were small - just 66 applicants over the four-year period. [Source: Philly.com]

Some Thoughts on Yule

via Counter-Currents

Yule is the midwinter festival celebrated by my ancestors and by Germanic neo-pagans today. Midwinter is a time when much of nature seems to die or to depart. The trees are stripped of their leaves. The birds abandon us, flying off to warmer climes. Bears, badgers, chipmunks, and squirrels hibernate. Water freezes over. The earth is covered in ice and snow, so that nothing can grow. The air is so chilled that when we are out in it for too long, death becomes something tangible, and we rush inside.

Of course, midwinter mostly gives only the appearance of death. The trees have not died but have only drawn into themselves — as have the animals that hibernate. There is a stillness in nature that approaches death. However, we know that out of this stillness renewed life will come again. That which had drawn into itself will emerge again into manifestation. The cycle continues. This is what we celebrate in Yule. But the meaning of this is much more complex than it might seem.

When I was much younger, and Yule was Christmas, it was always a time when I felt the infusion of a curious warmth. This is what is commonly referred to as the “Christmas Spirit.” A great deal of it, naturally, had to do with anticipating the presents I would be receiving. But I was also deeply affected by the music and the decorations. Everyone’s mood seemed to lighten and become more benevolent. That all of this was set against winter chill somehow made the entire experience more magical, more deeply felt. I suppose it would be almost impossible to convey this feeling to someone who has never experienced it.

My parents were nominally Protestant Christians, but there was almost no Christ in Christmas for us. My father was, I suspect, an agnostic. My mother began going to church much later in life, but when I was a boy Christmas for her seemed to be entirely about decorating, singing songs, building fires, cooking, and exchanging gifts. All in all, it would be reasonable to say that the “Christmas” I grew up with was actually the pagan Yule.

I remember noticing at an early age how this “joyous season” is also thoroughly suffused with melancholy. For me, this was part of the attraction — again, even when I was a boy. The first Christmas carol I really loved was “God Rest Ye Merry Gentlemen,” which is one of the oldest carols of all (dating to the 16th century), and about as cheery as the “Volga Boat Song.” More recent carols or songs also frequently have a melancholy air, such as “Have Yourself a Merry Little Christmas” (lyric: “Through the years we all will be together. If the fates allow.”), and “I’ll be Home for Christmas” (lyric: “I’ll be home for Christmas. If only in my dreams.”). But perhaps what epitomizes Christmas melancholy best of all is Dickens’s A Christmas Carol. I need not explain this assertion, as the story is familiar to everyone.

Many years later, the nature of the “Christmas Spirit” changed for me, as I matured. For a number of years now, it has been the case that all the trappings of the season occasion in me a state of introspection that is, like the season itself, simultaneously melancholy and joyous. Like so much of the world around me at midwinter, I am drawn inwards. I think that other people experience this, but to greatly varying degrees. Probably with some it is only a few glimmers of thoughtfulness, because most people do not tolerate introspection well. In my own case, I typically feel the onset of this condition around Thanksgiving (late in November), and it tends to last into January.

I think it is misguided to attempt to analyze exactly why this comes upon me, and (as we shall see) it is contrary to the lessons I typically learn from my Yuletide “dark night of the soul.” But I think it safe to say that one of the conditions that makes it possible is a kind of pleasant weariness that comes upon me. The year is almost over, and I have been through all of its trials and tribulations, and have usually pushed myself too hard. As the weather gets colder and colder, the New Year approaches, and the festive/melancholy pageant of Yule gets under way, it is as if I hear a voice that commands me “Stop. Be still. Be at peace.” It is supposed, after all, to be a season of peace — and this is not a feature exclusively of the Christianized Yule. It seems clear that that spirit was a feature of the festival before the very, very thin veneer of Christianity was laid over it. (For example, in the Svarfdæla saga a warrior delays a duel until three days after Yule in order not to violate the spirit of the festival.)

This feeling that comes upon me — to stop, be still, be at peace — is quite insistent. And I gladly yield to it. It is, I imagine, quite close to what I shall feel when I am very old, and can sense that my life is almost over. This is a significant parallel to draw, for I shall argue that the festival that is Yule is all about making peace with finitude; with limits. To say that Yule is a celebration of the eternal “cycle of life” or the “renewal” of nature sounds quite hopeful. But the truth is that although life will continue after I am dead, my own life will be extinguished. At least, I think this quite likely.

When I obey the command to “stop,” what is it that I am stopping? It is not as if my activities cease, although I am able during Yuletide to take a brief vacation from some of them. And how does stopping bring a sense of peace? For these are intimately connected. The answer is that the primary thing I am called upon to stop is the habit of control. The spirit that I feel when Yuletide arrives is, in the most essential terms, an attitude of accepting my inability to control my life.

My own spirit is the Faustian spirit of Northern Europe, which I have written about elsewhere.[1] This is characterized simultaneously by a yearning for the infinite, and by a solemn inwardness. Arguably, most of my life has been marked by yearning for the infinite — where the infinite means the unlimited, the not finite. I have rebelled against limitations of all kinds. I have balked at my own finitude. This is particularly the case with respect to the finitude of my life itself: aging and the inevitability of death are topics I generally avoid. It’s said that all young people tacitly think themselves immortal. But when I was young, I very consciously and deliberately set my sites on physical immortality. It seems a delusion now, but the possibility was quite real to me then.

It’s helpful to recall that for the Greek philosophers the infinite was apeiron. But this word can also be translated as “indefinite,” and though at first glance the concepts of “indefinite” and “infinite” seem to mean different things, they do not. What makes something definite is precisely its limitations: it is so many inches tall and no more, it is this color and not that, it cannot fly but it can be thrown, etc. I can see in color, whereas dogs can’t. But nature has been kind, my ability to hear certain pitches, or sounds from far away, is much more limited than a dog’s. Limitation is responsible for something being definite, and everything that has being is something definite: it is this, and not that.[2] This all directs us to an escapable conclusion: the yearning for the infinite is the yearning to be nothing in particular. That is to say, the yearning for the infinite is the yearning to be nothing. I seldom quote Ayn Rand, but she was absolutely correct when she concluded (via a very similar chain of argument) that “The desire not to be anything [definite], is the desire not to be.”

Realizing this, I am thrown in upon myself. And Yuletide produces in me a longing for rest; for a respite from my striving for the infinite. The spirit of the season tells me that this is all right; that I can stop for a while and be at peace. When I accept this invitation, first of all I feel as if I am relaxing for the first time in twelve months — relaxing my body, mind, and spirit. A kind of pleasant helplessness comes over me. And I am flooded with thoughts. Oddly, they are the same every year — a point to which I will return later.

The first of these thoughts is what I take to be a basic truth: that the desire for control in life is a rebellion against reality. Of course, all of us desire some control, and we would not be living things if we didn’t. All living things, in order to survive, seek some measure of control over their circumstances. But some of us seem to seek control over all. We believe we can make of our bodies and our minds whatever we wish. We seek to predict and control the responses of others. We seek to know what the future will bring. Worry is the emotion that prompts us to this last form of seeking. The only way to remove worry would be to know the future. We worry because we find uncertainty unacceptable. But life is all about uncertainty. Therefore worry is a protest against life — an unwillingness to accept what is.

As I have argued elsewhere,[3] our role in existence is to embody the self-consciousness of existence itself. We actualize this role in the acquisition of knowledge, the pursuit of the various sciences (construing the term very broadly), but also in the act of being present to Being. This means being open to what manifests, without judgment or control. We are the beings who are witnesses to Being. We are Being confronting itself. We are the alpha and omega of the whole, which exists to give rise to us, and in giving rise to us gazes upon itself and comes to completion.[4]

The orientation toward life that rejects limits and seems to seek total control is one that therefore makes it impossible to realize our nature as witnesses to Being. Again, the desire for radical control, and the desire to transcend all limits, is a rejection of reality, of what is present to us. Nothing can become truly present to us unless we open to its presence. But this means to be open to things as they are. To be a witness to Being, I must relinquish control. This is what both Meister Eckhart and Heidegger meant by Gelassenheit: leavingness, letting-go-ness, or (as some translators have it) “letting beings be.”

Acceptance that I cannot control everything is hard on the ego. But I contain more than one ego; more than one thing that says “I.” Acceptance that I cannot control everything is only hard on the “I” that refuses openness. This is the “I” that so wishes to shield itself from suffering and vulnerability that it closes to the whole of which it is a manifestation, and which yearns to be recognized by it. (This is the “selfishness” attacked by the mystics.) If I identify with this “I” then I refuse my own being: to be witness to Being itself.

To be this witness I must open myself to the reality of what is. But that means I must open myself to imperfection, in myself and in the world around me. (This is not the same thing as liking imperfection — for another aspect of reality is my own response to it.) I must open myself to the finitude, the limitation, that makes possible both beauty and ugliness. I must open to the finitude that makes possible both my virtues, and the vices I despise in myself.

This acceptance of finitude just is the relinquishing of the quest for total control and overcoming of all limits. And acceptance of finitude/relinquishing of control just is openness to Being. You might expect me to say that this is a “precondition” of openness to Being. But no: there is an identity here. The act of relinquishing control just is letting beings be.

The acceptance of finitude just is a multiplicity of finite beings becoming present to me.[5] Truly present. Not present only in those aspects I am willing to see, or present only in light of how I imagine I will negate and remake them. Such an orientation is exactly the perspective of one who seeks total control; who is willing to open to the world only on his own terms. Metaphysically, this perspective is actually insisting that only the self is real: it is willing to allow beings to be only when they have conformed to the demands of the self. For a person with such an orientation, only “I” am real; all else waits upon me to accept it, approve it, revise it. The acceptance of finitude, by contrast, means finite beings becoming present to me in their otherness. The acceptance of finitude is the acceptance that things are radically other — and this is no more, really, than accepting reality.

But, to reiterate, the acceptance of finitude also involves facing and affirming my own finitude. In the very same act in which I accept the radical otherness of things, I accept my own limits with respect to those things: they are not I; I can never fully know, control, or manipulate those others. It is then that true self-knowledge begins. We cannot know infinity. We can only know that which has discernible boundaries or limits. So long as we see ourselves as fundamentally infinite or indefinite — malleable, perfectible, transgressing all limits — we cannot know ourselves. Accepting the radical otherness of a world of finite and imperfect things throws us back upon ourselves and humbles us. Again, this is the beginning of self-knowledge.

And it is also the actualization of our cosmic role as witnesses to Being. Being cannot become present to us unless, as I have argued, we accept finitude: our own finitude, and that of other beings. Fundamentally, to accept my finitude is to accept my embodiment. The self that identifies with the infinite or indefinite sees itself as somehow vaguely disembodied — as, for lack of a better word, a spirit that dwells in thought, removed from bodies in general. This is the self that produces the constant internal monologue that detaches us from the present and dulls not only pain but pleasure. This is the self that so enthralls us in worries, hopes, fears, and schemes that we wonder at the years that have gone by. “Where was I?” we ask. The answer is that we were not there. And so we gaze in horror at the aging face in the mirror, as if it were the face of a stranger.

To accept my own embodiment — better, to live my embodiment — is to be present to myself and to the world. There can be no such presence without the experience of it in the body. If this can be achieved even fleetingly then we have actualized our own being (again, to be witnesses to Being) and the purpose of existence itself. The purpose of everything is for consciousness of the whole to be actual within the whole — to be embodied. Existence achieves its end and consummation when it gives rise to a body among bodies that is capable of knowing existence itself, in the sense of being open to the Being of the whole. This openness is simultaneously perspectival, because it happens in specific bodies with a specific biology, history, and other limitations — and it is aperspectival, precisely because it is a disinterested awareness simply that the All is, without judgments, hopes, and fears. This is the deep truth in the traditional claim (possibly originating with Aristotle) that man’s nature is dual: part beast, part god.

Because we are part beast, however, witnessing Being really is only fleeting. It is not a perspective that can be maintained constantly.[6] All we can do is try, continually, to bring ourselves back to it, recognizing the inevitability that we will always fall away. This is a daily drama for those consciously committed to this witnessing. And it is reflected in the cycle of the year, which climaxes at Yule. The bulk of the year is the time in which I largely fall away from being present to Being. At Yule — and, as I’ve indicated, for some days before and after — I am brought back to awareness of my true vocation. For most of us, it is only at this time that we awaken just a little bit. The experience is curiously pleasant and melancholy and satisfying. But most will not reflect on it. As the song says, “Would that we could always see such spirit through the year.”

What happens in the soul is, again, an exact analogue to what occurs in nature. With the coming of midwinter, we are drawn deep within ourselves. Our yearning for the infinite gives way to the other aspect of our Faustian nature: solemn inwardness. And we die. Or rather the grasping, controlling “I” dies — or, at least, goes into hibernation. It will awaken again in the spring (usually earlier) and the cycle will begin once more. I will “forget” and continue to strive for the impossible. That I do so — that we do so — is tragic. But it is also what makes us great, and our history glorious. On both an individual and a tribal level, we have to affirm that we are both beast and god, body and spirit, absent and present to being, closed and open.

Our nature is a continual oscillation between these poles. If we can joyously affirm this and not fall into dreaming that we will stay awake, stay open, stay “enlightened,” then — paradoxically — this affirmation makes possible a greater openness or wakefulness. And the moments of this wakefulness may increase in duration, very slowly.

So be of good cheer. The earth has died, but will be reborn. I die to my “self” and am reborn. It is no surprise, by the way, that this drama precisely mirrors what happens in nature at midwinter. If it is in our own souls that existence finds its consummation, if existence exists in order to give birth to us and our spirit, then of course everything in nature can be seen as an approximation to both the human body and soul. Everything in nature is an emblem of our own nature, and our struggles and joys. (This insight is the key to unlocking the mystery of why the natural world is the way that it is — where it comes from, why it exhibits certain forms and cycles, and where it is going.)

This is the meaning I find in Yule, though I imagine some will think this rather esoteric.

Notes
1. See my essay “What is Odinism?” in TYR #4.
2. I discuss these points at length in my essay “Asatru and the Political” in What is a Rune? and Other Essays (San Francisco: Counter-Currents Publishing, 2015).
3. See my essays “What is Odinism?” in TYR #4, and “The Stones Cry Out” in What is a Rune? and Other Essays.
4. “Completion” in the sense of “consummation”: the actualization of its inherent purpose.
5. All beings are finite beings. We can speak of “infinity” as if it were one thing. And, if we chose, we could speak of “finitude” as if it were a thing (“a finitude”). But it can never be one thing — this is unimaginable. A finitude (a finite thing) implies a multiplicity of finite things, mutually limiting one another — if only in the simple fact that one is not another, does not occupy the same space, etc.
6. For more information see my essay “What is Odinism?”

Congress Grants $1.1 Trillion to Flood USA with Muslims, Latinos, and Others

via White GeNOcide Project

Congress has passed Republican Congressman Paul Ryan’s bill to grant over 1.1 trillion dollars to fund Obama’s anti-White agenda against America.

The money will be used to fund “refugee resettlement” programs, the visas for 300,000 Muslims from the Middle East, Latino illegal immigration from Central American countries, and illegal immigrant “Sanctuary” cities within the US.

A recent poll shows 55% of Americans agree with Donald Trump’s call for a Muslim immigration ban, and another poll shows that as many as 70% of Americans do not want immigration increased.

Despite many people agreeing with Trump, the establishment sends its media attack dogs to try to tear him apart, because he is a threat to their two party system where they don’t have to listen to the people.

But let’s get back to basics – the reason for all this immigration is simply because America is full of White people.

It’s not because it’s rich: Japan is rich and it has very little immigration.

It’s not because America was built on someone else’s land – Turkey is built on non-Ottoman land, but no one says they have to turn Turkey into a “melting pot”.

America, Canada, Australia, New Zealand, and all the countries in Europe are demanded to have open borders, “diversity”, and other things simple because they are full of White people.

The attempt to deliberately get rid of White countries is a program of White genocide, and nothing more.

Miscegenation and the Alt-Right

via Alternative Right

Listen Now

In his latest "Nameless" Podcast, Andy Nowicki broaches the topic of race-mixing in general, and specifically white-girl/nonwhite-guy miscegenation, as a viscerally "triggering" issue amongst many in the Alt-Right.

Nowicki shares his own (possibly-heretical) thoughts on the matter, as well as his observations concerning the best way to deprive the anti-white elites of satisfaction with regard to their continual push to thought-criminalize preference for homogeneity among whites.

Solstice 2015

via Kevin Alfred Strom

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In the mid-1980s, National Alliance Chairman Dr. William Pierce was arrested and bodily removed from The Land that he had founded. The reason? A woman, a disgruntled ex-employee later discovered to be in the pay of the Alliance’s enemies, had charged him with assault and rape. She had wormed her way into Dr. Pierce’s confidence by volunteering to work as a secretary, had almost immediately tried to get him involved romantically with her, and just as quickly turned on him and filed legal complaints against him.

This was a time when it was very difficult to get people to relocate to rural West Virginia and give up the comforts of suburban life. Several of the families that had promised to come and help build the National Alliance and Cosmotheist Community had bailed out on Dr. Pierce and he was there alone much of the time. He not only was editing National Vanguard magazine and the National Alliance BULLETIN, building National Vanguard Books, trying to communicate with members and keep the Alliance moving forward, and starting to erect the facilities on The Land, but he was battling some of the most severe Winters seen in years in a part of the mountains where severe Winters are the norm. His wife had divorced him when she saw how hard their life was going to be there. He had started with several families. But now he was all alone.

The organized Jewish groups knew all this, of course. They make it their business to know all about us because they don’t like the people who expose their crimes and their real nature. They do everything in their power to hurt and denigrate us. And they saw in Dr. Pierce’s struggles on his lonely mountain some vulnerabilities that could be exploited. Dr. Pierce needed help with his work; he would be very unlikely to refuse it when offered. Dr. Pierce was a man without a mate; he would be even less likely to refuse the help if the volunteer was a woman. And insinuating an enemy into his confidences would not only bring further “intelligence” on the hated Pierce and his National Alliance, but it would also allow free range for accusations of misbehavior for which there would be no other witnesses except the lying, deceiving paid agent of the Jews. These accusations could be used to smear Dr. Pierce in the Jews’ publications, and, if they played their cards right, maybe even put Dr. Pierce away somewhere where truth-telling would be difficult. And this they did.

Unluckily for the Jews, their star infiltrator was a rather poor liar and, like most of the morally-questionable and shadowy folks who are willing to do grossly immoral things for money, had so little credibility that it was impossible even for local law enforcement — who certainly had no love for Dr. Pierce or our cause — to believe her. In due time, William Pierce was released from his place of confinement. His Alliance-building efforts were redoubled. And the arrival on The Land of Fred Streed, Will Williams, Joe Pryce, and other great-hearted men and women soon followed.
My point in telling you this story from nearly 30 years ago is to introduce my traditional Winter Solstice message, As the Sun Stands Still. And to make a point about what is happening right now.

The Alliance today, like then, is under attack. Our enemies traduce us in their press. They encourage gossip and plant rumors, hoping to turn us against each other. They misuse the legal system. They hope to discourage us. They’d like to see us all give up and quit, and imprison the ones who won’t give up. But Dr. Pierce never gave up. His visit to a filthy jail cell did not discourage him. He shrugged off the lies that were told about him in the controlled media. He continued his work. And, do you know what? The best years of the Alliance were soon to come.

Dr. Pierce is one who never gave up. Our Chairman, Will Williams is one who never gave up. And those of you who are hearing my voice — the faithful and true ones, who make everything we’re doing possible — you are heroes also, for, whatever has come, you never gave up.

And that, really, is the meaning of the Winter Solstice — the real meaning of Christmas, to use everyday language. When the darkest days come, they are the harbinger of a new dawn.

That is what we celebrate this time of year.

* * *

As the Sun Stands Still

THIS TIME OF YEAR, the Winter Solstice, is sacred to our people. It was considered sacred long before anyone formalized and systematized the deep feelings that we men and women of Europe had in our hearts about this season. There’s something special about the white crystalline snow, the snap in the air, the warm hearth, the bright and happy faces of children gathered round the fragrant pine tree, and the tear in the eye that we older folks get when we remember Yuletides past. Even on the eve of a long winter, the magic of this season gives us a feeling of the joy and infinite preciousness of life.

We of Europe are essentially People of the North — Venice, Italy is further north than Minneapolis, Minnesota, for example. And it was the northern climate that shaped us in many ways over long ages of evolution. Europe is a place of dramatic seasonal changes (and, not coincidentally, so are many of the new homes that European man has staked out around the globe). And those seasonal changes were very important to our ancestors. They knew that they had to prepare for winter in summer’s time of plenty, and any tribe which did not have the discipline or foresight to do so would perish — and its genes would no longer form part of our gene pool. Thus Nature’s hard lessons shaped us, upbred us, turned us from beings that could hardly be called human into beings that can contemplate the infinities of space and time and ponder the meaning of life. The seasons of Old Europe in fact — if we do not lose ourselves through racial mixing in the modern frontierless world we have built for ourselves — have given us the power to strike out into a new frontier beyond this Earth.

Besides increasing the size of our frontal lobes, the climate of our little peninsula shaped our souls in many other ways, and among other things gave us a special feeling for the seasons, which marked every aspect of our lives: the riot of sex and life reborn in the spring; the glory and plenty of summer; the harvest labors, majesty, and melancholy of autumn; and the bleak vastness and purity of winter.

Our ancestors were observant people, and learned early on to watch the skies for signs of the cycles of the Earth. And while it was quite obvious that winter was the time of shorter days, what was not perhaps so immediately obvious except to the observant was that the southward passage of the sun ceased and then reversed itself right at the beginning of winter, giving a sign — even before the coldest days began — that the longer and warmer days of spring were indeed on their way. This seeming paradox must have appeared as an almost magical event, a promise of life embedded in the nature of time and the universe itself. As the retreating sun changed direction, it lost its apparent momentum and seemed to “stand still” in the sky, rising and setting at almost the same position for several days running until it picked up speed going in the other apparent direction — back towards the north, making the days in our hemisphere longer again. This “time of the Sun standing still” is called the Winter Solstice, “solstice” being a combination of the Latin words for “Sun” and “to stand” (motionless). Stonehenge was built on a British plain by one branch of our ancestors some 4,000 years ago to mark the seasons by its alignment with the Sun and other heavenly bodies. Another kindred people, the Greeks, knew the Earth was spherical and marked the passages of the Sun and thousands of stars in their charts long before the word “Bible” was ever uttered by a White man.

So this is an appropriate season to reflect on the past, present, and future of our European race, the future of which is the prime concern of the National Alliance.

In many ways, we face an uncertain winter — not a literal winter, but a dark age — a wintertime for which we as a people are ill-prepared.

When we allowed the Jewish minority to take control of our news and entertainment media in the last century, we did not know that they had an agenda, an agenda that included our dispossession and ultimate extinction. We foolishly thought that they were just an odd variety of White folks and would quickly blend in with the rest of us, so concentration of the new mass media in their hands was of little consequence. We have paid with our fortunes and our lives for that mistake, and the payment is just beginning.

When they want us to accept more immigrants to destroy our genetic uniqueness and murder us as a race, they turn on the virtual violins and appeal to our race’s instinctive kindness and sympathy for the downtrodden.

They falsely accuse racial realists and White people who love their race of being “haters” — but when they want us to kill their enemies for them in their Middle Eastern wars, they crank up the real hate propaganda, cook up false intelligence and scare stories about “weapons of mass destruction” that might streak from Tehran to Peoria, and send our young people to die — and to slaughter whole generations of people who never meant us any harm, breeding millions of Osama bin Ladens in the process. The Jewish supremacists smile and even laugh when terrorists strike — and they fail to warn us even when they know it’s about to happen, as with 9/11 — because they know that such attacks alone can provide a believable backdrop for their lies about how we have to kill people in nations that threaten Israel — or that don’t want a government supervised by Jews.

So Americans die overseas in other people’s wars — while America herself dies, her borders undefended, as her founding race is rapidly replaced by Third Worlders who could never even dream of maintaining, much less building, the scientific and cultural edifice of the West. We’re bleeding from a thousand wounds and most of us don’t even know it.

White people form an ever-shrinking percentage of the Earth’s population, and the number of White women in their childbearing years is shrinking even faster, as easy abortion, contraception, miscegenation, and careerism have caused so many White women to terminate their family lines, causing a distinct aging of the White population that remains.

And so we are well into winter, we White men and women of the West, wherever we may live. The Jewish supremacists and their false doctrine of multiracialism appear to be riding high, with truth-tellers and racial idealists oppressed and repressed everywhere we look. But at the cusp of winter is the Solstice. The Sun stands still — and then turns our way again, a promise of spring, a promise of life and victory for our people. 

What has happened in Europe, with millions of people finally showing some resistance to the invasion of their lands, shows the potential that our Cause has. It shows that large numbers of White people are hungry for the truth. With care and professionalism and a sense of deep responsibility, we can succeed far beyond yesterday’s most optimistic dreams. If we could recruit even two per cent. of the more intelligent and responsible part of White Americans, for example (two per cent. of even a quarter of the White population is well over one million people), we’d be a force to be reckoned with in every national decision, and we’d give the controlled media a very good run for their money. We can do that. That potential and the beginnings of success that we’re seeing is the promise of spring, the hope we see as the Sun stands still.

Everything depends on us. A future in which young White lovers will still love as only they can; where White scientists will discover and explore new worlds of inner and outer space that we can’t even imagine now; where the laughter and bright faces of White children will still exist; a future in which new Beethovens and Aristotles will still be born; where the greatest heights we have reached in the past will only be foothills of the peaks and mountain vistas to come — that is the world we can build if only we give our all and ensure that every White person hears our message and that every expression of our message is as perfect as we can make it.

So this is my Christmas card to you, my Solstice message, my Good Yule present: There is a great deal of hope. Join with me, join with the members of the National Alliance who are already working for the only cause that really matters, and help build the unimaginably great future that only we can build and that we can surely build. Ring out the old — and ring in the new.