Part 1 of 2
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
–1 Timothy 6:10 (KJV)
I’m going to tell you a secret. The love of money is simply wanting something for nothing. That is the root of all evil, including the Seven Deadly Sins of greed, sloth, wrath, gluttony, envy, pride, and lust. Currency as intrinsically worthless objects – paper, metal slugs, enormous rubber triangles, ones and zeroes in a bank computer – symbolizes a force-like potency to make one’s bliss real, as if the ultimate power over the universe. As has been said, money is the greatest labor-saving device. Money is so powerful it can even be made to work to accumulate more of itself. Money is a god – Mammon – the only pagan god Christ is on record naming. The deepest essence of the love of money is the unwillingness to give God his due. Hence, the Devil’s sin of pride was preceded by a love of money, a love of the idea of money, whether or not money existed in Heaven.
Western civilization today lives in a dream, the nightmare of imprisonment which ultimately expresses nothing more than the desire to sleep. The practical power of this civilization to detach itself and build an independent empire of sleep can be explained only by the fact that this practical power lacks cohesion and remains in contradiction to itself (nodding to Debord). Its central contradiction is that this civilization’s conditions of existence work against the interests of its founding majority. These “structures of sin” (Pope John Paul II) coalesce into a set of social relations revolving around the false god of Victimhood, behind which lies love of money. The purpose of the god of Victimhood is to collectively dispossess people of the European ethnoi.
These social relations I call the “femiblob.” The femiblob is akin to those other “blobs” which comprise charitable organizations, government agencies, criminal conspiracies, unions, companies, extended families, small communities, oligarchical circles of power, and cults of every description. These blobs are served by an eerie “pod people,” people who have, for one reason for another, surrendered their moral agency to the will of the blob or blobs they belong to. The femiblob in particular is the amoebic fruit of the Holocaust’s psychological shockwaves, and it exudes a universal Euro-cultural solvent I associate with the alchemical “alkahest.” To touch the alkahest is to feel fear.
Surrounded by the femiblob, fear rules us. People of European ethnoi are terrified of being called, implied to be, or even secretly being, “racist” – which means anyone who is, in any way, however microscopic or unconscious, sympathetic to those ethnoi‘s respective self-interests. On the flip side, there is the well-pumped terror of a second Holocaust, which is viewed as the natural and inevitable result of such self-interests being actualized. Thus, pregnant fear bears shame and horror.
The specific template of racist feared and loathed by the common man is seen in gruesome action in the popular dirty movie, American History X. Whatever the merits of its cinematography, scripting, and acting, and whatever its relevance to modern race-struggles, its heart is in showing audiences scenes of moral dirtiness, whether it’s force-feeding salsa and milk to a Hispanic woman, vandalizing a grocery store, force-feeding one’s liberal sister roast beef, viciously impugning a Jewish man, white convicts raping a putative comrade, or brutally murdering a black criminal. Some audience members doubtless feel twinges of sadistic delight at these scenes, but most people find them abhorrent and think that if this is what white self-respect means – cynical leaders, gross and unfair knuckleheads listening to the most primitive music imaginable, race-hatred, anti-Semitism, bloodlust, and war – they would prefer humiliation.
So, if we wish to topple the false god of Victimhood and neutralise the femiblob’s corrosive powers, we must understand the mind of the femiblob’s pod person, who did not drop from the night sky like an alien invader but rather absorbed his beliefs and vulnerabilities from Western culture itself. Situate your understanding in terms of the love of money as the root of the problem, including the problem that the European ethnoi themselves to the degree they harbor fair ships, seem to wish to have something (a future) for nothing (repeating the same incantations ad nauseam). To do this, I want to talk about magic.
The Spell of Terror
The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is fear of the unknown.
Magic, it turns out, is brain stimulation. Whether one believes the brain is the shadow of the mind or vice versa, what is clear is that altering the brain alters the mind. One can do this physically with psychosurgery or drugs, but one can also do it using concept-laden sense impressions, and it’s this latter method that I call “negotiation” as distinguished from the rational imparting of information. There are four forms of negotiation relevant here: ceremonial magic, economic alienation, scientific dogmatism, and art.
First, ceremonial magic. Our alkahestic fear’s origin lies in an enormous act of ceremonial black magic popularly called the Holocaust. The latter’s purpose was not to rid Greater Germany of perceived pests. Rather, its purpose was to sever the West from the Old Testament proscription against its characteristic worst sin: idolatry. In God’s place would be the gammadion, with Hitler as its high priest and the Aryan race its new chosen people. And the perceived and envied Jewish solidarity and power would be magically transmogrified to become Aryan solidarity and power.
The Holocaust victimized many types of people: Communists, unionists, Freemasons, Poles, gypsies, retardates, lunatics, cripples, children, Christians, homosexuals, and Jehovah’s Witnesses. But this was secondary to the aim of murdering God in the hearts of the Aryan peoples. To do that, Hitler needed to exterminate the Jews as the original representatives of God, and, because of the nature of the Jewish people, by turns in terms of wealth, distribution, influence, stubbornness, flexibility, sensitivity to group self-interest, cultivated intellect, and literacy (indeed, Jews can literally be said to have “written the book” that is foundational to Western civilization!), the resulting Holocaust created a kind of gap in history, a lacuna of meaning, a “why?” and “how?” and “why us?” that the Jews themselves were historically primed to fill.
Judaism is big on meaning. In fact, God aside, that is their obsession. Ask a Jew to choose between two options and he’ll pick a third – because the question is more meaningful that way. As the late scholar of religion Huston Smith wrote, “What lifted the Jews from obscurity to permanent religious greatness was their passion for meaning.” The Jews grappled with the world and decided that it was neither prosaic, composed merely of dead matter, not chaotic and hopelessly unpredictable, not immoral and therefore unjust, nor hostile and therefore hopeless. So, if there was one group of people that was going to wail to Hell and back after being loaded on cattle cars, enslaved, and murdered en masse, it is them.
Hence, after the war, the Holocaust became increasingly important in the West. Studies of it appeared in universities, in archives, in centers, and in museums, and a cottage publishing industry of books about it began to fill many library shelves; it produced scholars, plays, memorial days, and monuments devoted to it. There might even have been a few movies about it made, too. The interesting, but unsurprising to scholars of religion, thing about this all is that it does not shrink with age, but grows. In this sense it is very much like the influence of the1920s pulp author H. P. Lovecraft, whose story-cycle known as the Cthulhu Mythos has expanded since his death through the efforts of his devoted circle of friends, their literary posterity, and legions of fans far beyond anything he envisioned during his lifetime.
There is another similarity between Holocaust revisionism and the Cthulhu Mythos. Both studies contain “forbidden books.” The latter’s are books that give insights into the madness of the extraterrestrial Cthulhu and the other cosmic Elder Gods. They are fit only for burning, if one values one’s sanity. The former’s are books of “revisionism” that deny or diminish the Holocaust events. They are fit only for burning if one values one’s reputation.
I bring them up because both the Holocaust and the Cthulhu Mythos, due to their forbidden books, their growth after the fact, and their scope, are based on fear. Lovecraft said his “weird” stories aimed at the ideal literary emotion, “cosmic fear” – the fear one might experience contemplating being cast into the illimitable black gulfs of outer space. The fear produced by the Holocaust is both that of the horror of torture, enslavement, and murder, and of the cosmic dread of abandonment by God. Both are atheistic systems. Both are fundamentally unknowns. As the author Peter S. Beagle has said:
I grew up in the years just after World War II, in the time when the Holocaust had no name because the fact of what had happened to the Jews of Europe was still too much for language to absorb. That fact was joined by another, this one almost nothing but a name, learned with my own: Hiroshima. Having learned of these horrendous events at an early age, it is hard for me to remember a time when I did not know, as simply as I knew that Joe DiMaggio was the best baseball player in the world, that there is nothing – nothing – that human beings will not do to one another, for the pure pleasure of it, and that their evil will neither be prevented in this world nor punished in the next. The Nazis may or may not have lost a war, but their howl of triumph still echoes everywhere, every minute. Nothing is forbidden, there is no covenant. The lightning does not come . . .
Carl Jung conjectured that modern mass society has the effect of the death of religion and the marginalization of the individual. Powerless and atheistic, lacking profound spiritual ground on which to stand, man revolts by developing a morbid hunger for power, an insatiable greed of the have-nots. In his The Fight with the Shadow, Jung notes, “If such a compensatory move of the unconscious is not integrated into consciousness in an individual, it leads to a neurosis or even to a psychosis.”
And, in The Undiscovered Self, he warns:
If the compensatory desire for power is not integrated into consciousness, one will become possessed by unconscious impulses for power, and thus seek it at any cost. Failing to find it in their personal life due to profound feelings of impotence, such people are very likely to gravitate toward collective ideologies, mass movements, and institutions, which they view as having the power they as individuals lack. If the individual, overwhelmed by the sense of his own puniness and impotence, should feel that his life has lost its meaning . . . then he is already on the road to State slavery, and without knowing or wanting it, has become its proselyte.
In the Cthulhu Mythos, the protagonists typically go insane from their experiences with preternatural horrors. Similarly, filling their psychic void left by the modern conditions of alienation, the European ethnoi, fearing attack for expressing even moderate viewpoints in favor of their collective self-interest, operate under neurotic levels of fear and go collectively insane. Ignorance is the default psychic defense both in the world of Lovecraft’s morbid imaginations and in the world of Western civilization’s morbid historical reality. Better not to look.
Reinforcing the situation is the fact that one of the easiest ways to wield power, and thereby feel good about oneself, is to become an implicit guardian of the moral order wherein one is merely one of many, and the transgressors are painted black by definition. One thereby anticipates relishing a petty display of righteousness as compensation for the expiation of one’s own congenital racist impurity.
Modern Science as Atheistic Spell
Contributing to economic alienation are the doctrines associated with, and often falsely identified with, modern science. These doctrines are also a form of magical negotiation. Their power is seen in the widespread belief in the global warming hoax (also powered by love of money), the ontological parlor trick called the Big Bang Theory, and the popularity of the fallacious Newtonian clock-winder prediction of Solar Heat Death, which has been theorized from the unprincipled Second Law of Thermodynamics.
Those who view the death of God with glee, as served up by many of the harder-headed proponents of the harder sciences, fail to appreciate the depth of what they have embraced. It is a cardboard Heaven, typically reminiscent of the foully amusing works of the British comedy troupe Monty Python, that has been put in place of the glory that was the Medieval world, which was the highest point of the Christian landscape and the foremost time in Western history, when it rose to defend itself from the Islamic threat.
The Middle Ages were a time so unlike our own as to be psychologically remote. If there is a single connection, it is that both that time and ours believe in a single Wrath that could destroy the world at any minute, whether divine or scientific. But, besides that, Medieval Europe comprised a single continental race, with a single international language (Latin), kindred national cultures descended from Rome and the barbari, all of which were all unified in a single holy Faith which was safeguarded until 1054 by a single mother Church. The Medieval man knew that the Earth was the center of the universe and knew his place in it, and he understood that he would be judged on his conduct and his beliefs after he died. The pageantry of the time collocates with the pageantry of the soul and the deep sense of belonging of Medieval man.
Medieval culture as a psychologically healthy unity is only aped by modern Western progressivism, and its psychologically necessary hermetic seal against chaos is honeycombed by the unprincipled influences of such doctrines as empiricism, cybernetics, information theory, logical positivism, and the modern form of Gnosticism we could call statistical quantum mechanics.
Baconian Empiricism and Vienna Circle logical positivism strip away idealism and concentrate the mind on the material, “practical” realm. “Be realistic” is empiricism’s mantra. “Be logical” is positivism’s. In this, their display of conservation, they destroy. Principles are not realistic, they are idealistic, fruits of the creative mind that can go beyond logical associations. Empiricism and positivism are essentially monetary, associated with the monetarist doctrines of the British Empire as directed by the immoral writings of Adam Smith, in the sense that empires do not court competition by encouraging principled discovery. Rather, they occlude man from thinking in terms of valid metaphysics, thus removing all truthful principles.
Norbert Weiner’s cybernetics “information theory” and the related “game theory” of John von Neumann segue into modern “artificial intelligence” and “mind downloading” hoaxes, appealing to “digitize” the soul into a mere numerical computerized conception, effectively removing it from existence and putting in its place the doctrine that machines and men are fungible, that man is not made in God’s image, and that therefore man has no cosmic destiny and his mind has no exalted place in the universe, but is rather only a “meat machine” subject to the neurological-social controls of the technocratic analogue of an implicitly Satanic B. F. Skinner.
The worst of the lot, however, is statistical quantum mechanics: that is, the interpretation of reality which reduces causality to a craps game conducted by little green men hiding around the corner of the universe, who roll dice to decide whether any given event happens or not – to decide whether or not the “wave function” collapses. The host of this mental microbe is imbued with a sense of universal chaos and randomness, which, of course, kills God. For if any part of the universe is chaotic, since that part is in a relationship with all the other parts, every part of the universe must therefore be chaotic. From this comes the concept of acausality or causelessness. Historical Gnosticism despised the material world as the handiwork of an evil God; modern quantum Gnosticism treats the world as if it were the product of an insane God.
These false scientific doctrines unweave the rainbow of Western man’s participation in the universe as imago viva Dei, or in the image of God. Such participation is in great part ineluctably scientific in character, but a science that recognizes universal physical principles, such as Fermat’s least-time propagation of light, Kepler’s universal gravitation, and Leibniz’s infinitesimal calculus, as the true gems of the world, the basis of all human increase in power to survive in a universe the Creator has designed as a challenge for human development.
Dalí & Giger, Anti-Classical Magicians
To economic alienation and scientific hoaxes, add the magical effects of modern art.
Two Surrealist artists from the twentieth century will stand the test of time in the centuries to come. One is Salvador Dalí, and the other is Hans Rudi Giger. Their work is of the highest quality, and represent respectively the surreal weird, and the surreal erotic.
Dalí brought the dream-life of man onto his canvasses with such vividness, originality, and distinction as to allow him say, “I am Surrealism.” Today, his paintings still have power, but the surreal and its cousins surround us and it no longer jars. The quintessence of Dalí is Alice in Wonderland, his attempts to illustrate it having, ironically, been trash. He is too weird for Alice.
Giger, by contrast, X-rayed the erotic subconsciousness to reveal a disturbing yet alluring fusion of man and machine, of sexuality and architecture, with the hidden desires of the twentieth century. Giger’s power to shock has been submerged under the pornographic tide, but it will never cease to be relevant in an age of perversity, prosthetics, implants, and ergonomics. He is like a Platonic archetype of diseased sexuality.
We now inhabit a media world dominated by a vast panoply of these things and their musical analogues, which separate us by distraction, habituation, and displacement from the truth and beauty of Classical art – in effect, from our own souls. Like a misled youth tripping on an interesting drug, the vibrations of the media spectacle make it difficult to concentrate on literature, fine art, and music. They all seem rather pedestrian, heavy, and square, no matter how skillful or important one might intellectually acknowledge them to be. The guns of Classicville are nearly silent now, having withered under the century-long fire of Jazztown.
Moreover, these two artists’ work represent the penultimate visual formulation of the quintessence of the writings of the incorrigible eighteenth-century writer, the Marquis de Sade. That is, they do not depict the atheist de Sade’s depraved and cruel literary fantasies literally, but rather the sheer sense of freedom that de Sade’s work embodies and the philosophy he espouses. A magician himself if there ever was one, de Sade anticipates Beagle’s quote from above, “Nothing is forbidden,” which reduces in the end to love of money, to the desire for pleasure for nothing.
Modern self-respecting and most likely good-hearted atheists, who are nevertheless almost assuredly anti-Classicists and possibly insane enough to “thank” impersonal forces, will howl indignantly against this judgement, but, if they sympathize with the plight of the modern European ethnoi, will fail to realize that their position is a first cousin to that of those who are opposed to Islamic immigration into the West. The understanding of the latter is that where there is one, there are many; where there are many, there are multitudes; where there are multitudes, there is a mandate for Sharia Law. So with the atheist position: it leads to “freedom” – such as free-flowing Western immigration laws or the free-flying lead in the Pale of Settlement circa 1942.
In the end, realizing where it all leads to, Dalí and Giger show us what is missing in the modern man’s child-soul: a sense of numinous normalcy, and innocence or shockability. Economic nurturing, scientific principle, and Classical artistic beauty are from where we will get these things.
Counterspelling Paradigm Shift
All this magic is fine and well, but what can be done about it? We seem to face the impossible. But, as we have seen in recent politics, the impossible can be made possible with Providence, will. . . and profound preparation. If nationalism can return, limping but still bold and brassy, why can’t a counter-spell be cast to neutralize the femiblob? Just because anything is possible doesn’t mean we don’t need to spell wisely; the point is that if we can profoundly change ourselves and our approach to the matter, we stand a good chance at negotiating our way to victory.
Shakespeare’s King Lear said, “Nothing can come from nothing.” In the absence of Classical culture, society is rapidly and inexorably making itself into nothing but victimization and sin. If we would defy this, we must cease being victims and sinners ourselves. We require people whose souls are large.
Coming out of a psychosis involves encountering a proliferation of paradoxes, as one’s psychic paradigm is challenged and cornered, until one “jumps the tracks” into a new paradigm, the paradigm of reality. Western politics today is running on the rails of what is left when one deducts Jesus from Christianity: Marxism. Without the center of Christ, the primary social commandment is the Christ-worthy “from each according to his ability, to each according to his needs,” simplified into “be nice.” If we are to ward this off, we need to create paradoxes in the minds of the pod people.
Counter-Currents Radio Podcast No. 447 New Ask Me Anything with Greg Johnson
The Copypasta Apocalypse From Jesus to Gendron, via Brother Stair
Counter-Currents Radio Podcast No. 445 The Writers’ Bloc with Kathryn S. on Mircea Eliade
Make Art Great Again: The Good Optics of Salvador Dalí, Part 3
Make Art Great Again: The Good Optics of Salvador Dalí, Part 2
Make Art Great Again: The Good Optics of Salvador Dalí, Part 1
Memelord Dalí Remembering Salvador Dalí (May 11, 1904–January 23, 1989)