[←125]
Of course, Luke was himself likely a gentile, and was writing for a gentile audience soon after the Neronian persecutions, so he is likely to be emphasizing the non-treasonous aspects of the religion. See The Human Bible New Testament; translated and introduced by Robert M. Price (Cranford, N.J.: American Atheist Press, 2015); reviewed https://www.counter-currents.com/2015/05/lovecrafts-bible/.
[←126]
“He was not a revolutionary, like Caesar, but an insurgent: not a state-overturner, but one who straightened himself up . . . [Jesus] was not carrying on any liberal or political fight against the established authorities, but wanted to walk his own way, untroubled about, and undisturbed by, these authorities . . . But, even though not a ringleader of popular mutiny, not a demagogue or revolutionary, he (and every one of the ancient Christians) was so much the more an insurgent who lifted himself above everything that seemed so sublime to the government and its opponents, and absolved himself from everything that they remained bound to . . . precisely because he put from him the upsetting of the established, he was its deadly enemy and real annihilator . . .”—Max Stirner, The Ego and Its Own (London: Rebel Press, 1982), pp. 280–81.
[←127]
Try Dr. Jorg Lanz von Liebenfels, Theozoology, or the Science of the Sodomite Apelings and the Divine Electron (1905) sometime to see how far out this stuff can go. Woo-hah!
[←128]
Pulp Fiction (Tarantino, 1994). For more on Jules as (relative) moral exemplar, see the review reprinted in Trevor Lynch’s White Nationalist Guide to the Movies; Foreword by Kevin MacDonald; edited by Greg Johnson (San Francisco: Counter-Currents, 2012).
[←129]
http://www.theoccidentalobserver.net/2009/08/the-difficult-class/
[←130]
For the real history, see the works of Alisdair Clarke and Wulf Grimmson cited above in Chapters One and Two, as well as Wulf Grimmson, Male Mysteries and the Secret of the Männerbund, available at http://www.lulu.com/spotlight/lokisway.
[←131]
http://www.theoccidentalobserver.net/2009/08/they-don%e2%80%99t-make-them-like-they-used-to/
[←132]
http://www.theoccidentalobserver.net/2009/07/black-metal-lord-attends-quaker-meeting-and-discovers-the-victorian-capitalists/
[←133]
Troy Southgate, Tradition and Revolution (Aarhus, Denmark: Integral Tradition Publishing, 2007), p. 209.
[←134]
Jan Wellington, “Oscar Wilde’s West,” Literary Traveler Aug. 2007; available online at http://www.literarytraveler.com/
authors/wilde_west.aspx
[←135]
Nicky Haslam, Redeeming Features: A Memoir (New York: Knopf, 2009).
[←136]
Clive Fisher, “Bunny Roger,” The Independent, 1997; available at http://www.dandyism.net/2007/11/14/beyond-the-fringe/
[←137]
Haslam, Redeeming Features, p. 79.
[←138]
Absolutely Fabulous, Season One, “Magazine.”
[←139]
Lagerfeld is something of a Wild Boy himself, as I observed after watching his bio-flick, Lagerfeld Confidential (2007), at http://jamesjomeara.blogspot.com/2010/05/holiday-homocon-heroes-karl-lagerfeld.html
[←140]
See “It’s Not the Arguments,” at The Occidental Observer, http://www.theoccidentalobserver.net/2010/02/it%e2%80%99s-not-the-arguments/
[←141]
Pierre Krebs, “The European Rebirth,” trans. anonymous, http://www.counter-currents.com/2011/12/the-european-rebirth/
[←142]
Jay McInerney, Bright Lights, Big City (New York: Vintage Books, 1984), pp. 56–7.
[←143]
See, for instance, “March of the Fat, Old, Angry White People,” http://unrepentantoldhippie.wordpress.com/2009/09/13/march-of-the-fat-old-angry-white-people/at the appropriately named Unrepentant Hippie blog. Indeed, the Liberal can never refer to Whites without heaping scorn on their obesity, even though Negro obesity is double the White rate.
[←144]
See http://jamesjomeara.blogspot.com/2009/08/decline-of-occidental-review-or-against.html
[←145]
Who, according to Nicky Haslam, had an amazing closet stashed out at a friend’s place in the Hamptons.
[←146]
Gavin McInnes, “The 12-Step Program to Restore American Machismo,” http://takimag.com/article/the_12_step_plan_to_
restore_american_machismo/print#axzz1xNA990Rv
[←147]
G. K. Chesterton, Twelve Types (London: Humphreys, 1906), pp. 23–24.
[←148]
See http://isteve.blogspot.com/2010/02/outfits.html
[←149]
See: http://www.mothernyc.com/jackie/60.html
[←150]
http://www.mothernyc.com/jackie/60archive/dresscodes.html
[←151]
Situationism! JonBenet Ramsey! Tallulah Bankhead!
[←152]
See the YouTube video at http://youtu.be/KKJVSMT1OsI.
[←153]
At some point someone will bring up the Negro’s “bling” and “pimp daddy” style. But it should be noted that such styles are never presented as something to be emulated, to say nothing of embraced by whiggers. Rather, they exist only as styles to be mocked or used ironically, from Dave Chappell’s “Rick James” to Kramer’s pimp cane, to the “pimp and ho” parties thrown by fraternity “racists.”
Speaking of Rick James, it should also be noted that mulatto musicians who find themselves more comfortable in rock usually take on the tight, colorful clothing and long, flowing hair aesthetics—Jimi Hendrix, Prince, even Michael Jackson, who though not technically mulatto desperately wanted to be White.
Usually, of course, the effect is too garish and OTT, due to the Negro’s over-theatricality and lack of self-control, as in Evola’s comparison of the Roman and Mediterranean strains of the Italian character in Men Among the Ruins.
[←154]
Two and a Half Men, Season 2, Episode 14, “Those Big Pink Things With Coconuts.” An interviewee in the book under review recalls his father making a similar comment about prehistoric cave paintings: “It had to be the fags. All the other men are out hunting and killing. There’s a bunch of fags sitting in the back of the cave, complaining about how ugly it is, wondering what they can do to make it look better. So they decide to paint some bison on the walls.” For more on cave paintings see Collin Cleary “The Stones Cry Out: Cave Art and the Origins of the Human Spirit,” in his What Is a Rune?, ed. Greg Johnson (San Francisco: Counter-Currents, 2015). Greg Johnson takes Camille Paglia to task for failing to include cave paintings in her recent survey of images, https://www.counter-currents.com/2012/10/
camille-paglias-glittering-images/.
[←155]
Allen Ginsberg, “America.”
[←156]
McFarland, 2008. Neill is focused mostly on the role of homosexuals, and homosexuality, in providing a biological-evolutionary advantage to primates and their descendants, primitive human tribes, although he does not neglect the cultural role as well; he even finds the need to compile his own “famous queers” list. See my Amazon Kindle A Review of James Neill’s “The Origins and Role of Same-Sex Relations in Human Societies.”
[←157]
Harvard, 2003.
[←158]
You know what that means, of course.
[←159]
I suspect this is why I now find people online complaining that even the grandfather of them all, PBS’ This Old House has “gotten too gay,” though usually blamed on recent new host Kevin O’Connor (like the Joel vs. Mike battles of MST3k fans), it’s more likely just contamination from the “all these shows are gay” feeling.
[←160]
And you know what that means, too.
[←161]
Author interviewed here: “There Almost Went The Neighborhood: Gay Men and Preservation,” http://indianapublicmedi
a.org/
arts/confronting-stereotypes-preserving-culture/.
[←162]
Carl Jung, “The Mother Complex” in Archetypes of the Collective Unconscious, pp. 85-91.
[←163]
Fellows, op. cit.
[←164]
See, for example, Christopher Pankhurst’s “Towards a Right-wing Hauntology,” https://www.counter-currents.com/2014/06/
toward-a-right-wing-hauntology/. “In contradistinction to overt contemporary culture which endlessly recycles and repeats the past as a commodity for the present, hauntology seeks to reinstate the melancholy fact that the past is lost, and to imbue its unknowableness with a bittersweet taste of mortality.”
[←165]
The implication that Derleth was homosexual is news to me, and Fellows has not provided any evidence; is it common knowledge?
[←166]
Fellows quotes Philip Gambone, who lived on Boston’s Beacon Hill in the ’70s and attended the Anglo-Catholic Church of the Advent: “The Advent’s congregation was made up almost exclusively of gay men and Boston Brahmins, a strange and tenuous coalition at best. What brought these unlikely factions together was a shared passion for the Mass, and for its high church aesthetic.” The coalition may have been strange but hardly tenuous; it dates back to the 19th century. See Douglass Shand-Tucci, Ralph Adams Cram: Life and Architecture, especially vol. 1, Boston Bohemia (Amherst: University of Massachusetts Press, 1994). The afore-mentioned James Van Trump explains that, like Cram and other Boston Bohemians, becoming a High-Church Episcopalian allowed him to “have all the lights, incense, color, flowers, and music without subscribing to the rigid doctrines of Rome.” I think you know what those are.
[←167]
“No, indeed. It is hardly possible to separate you, even when he is summoned to a secret council and you are not.” The Fellowship of the Ring II.2, “The Council of Elrond.”
[←168]
Quoting from her collection Vamps and Tramps.
[←169]
See Wulf Grimmson, Loki’s Way: The Path of the Sorcerer in the Age of Iron (Second Edition, Lulu.com, 2011) and my review, “A Band Apart,” above.
[←170]
“How disheartening to those who uphold the myth of manhood based on muscles and metallic strength: this [the Androgyne] alone is the TRUE man, the ABSOLUTE man. He absorbs within himself the ambiguous virtue of the female. . .” “Serpentine Wisdom” in Julius Evola, The Hermetic Tradition: Symbols and Teachings of the Royal Art (Rochester, Vt.: Inner Traditions, 1995). This is an essay on the Tao Te Ching, which also provides an epigraph for Fellows’ book: “Knowing the masculine and nurturing the feminine become the river of all beneath heaven.”
[←171]
“In normal times, evil would be fought with good. But in times like these, well, it should be fought by another kind of evil.” The Chronicles of Riddick (Twohy, 2004).
[←172]
Update: Apparently not; Jeremiah Moss, described as “a Jane Jacobs for the digital age,” now has a book out: Vanishing New York: How a Great City Lost Its Soul (New York: Day Street Books, 2017).
[←173]
Happy City: Transforming Our Lives Through Urban Design (New York: Farrar, Straus and Giroux, 2013).
[←174]
A post on the destruction of the Market Diner on Jeremiah’s Vanishing New York, http://vanishingnewyork.blogspot.com/016/04/
market-diner-demolished.html.
[←175]
Evola gave grudging praise to Spengler for having overturned the idea of one, rising and progressing civilization and replacing it with the idea of discontinuity among types of civilizations; see The Path of Cinnabar (London: Arktos, 2009), pp. 203–204.
[←176]
I think he means “reverse or annihilate history” not the Judaic idea of tikkun olam.
[←177]
Fellows quoting from J. B. Jackson, The Necessity for Ruins (Amherst: University of Massachusetts Press, 1980).
[←178]
Painful as it may be to those whose ideas of architecture arise from the work of Ayn Rand, Fellows notes along the way that architecture has long been a similarly respectable refuge for the homosexual male. See my “Ralph Adams Cram: Wild Boy of American Architecture” in The Eldritch Evola … & Others (San Francisco: Counter-Currents, 2014), and “A Waste of Space: Some Thoughts on the Fabulous Career of Philip Johnson, Architect,” https://www.counter-currents.com/2015/12/a-waste-of-space/. Alas, Cram get only one brief mention, but it has a good, Ignatius Reilly-an quote: “Between the years 1000 and 1500 life was in certain fundamental respects, more right than at any time before or since . . . Back to medievalism we must go, and begin again.”
[←179]
As House Majority Leader Tom DeLay recently declared, “Nothing is more important in the face of a war than cutting taxes.” See “How the GOP Became the Party of the Rich: The inside story of how the Republicans abandoned the poor and the middle class to pursue their relentless agenda of tax cuts for the wealthiest one percent,” by Tom Dickinson (Rolling Stone, Nov. 9, 2011, http://www.rollingstone.
com/politics/news/how-the-gop-became-the-party-of-the-rich-20111109#ixzz1eAJd0btL).
[←180]
A phrase coined, be it noted, by Mitt Romney’s father, Michigan Governor and AMC President George.
[←181]
Edmund Connelly, “Take the Money and Run,” http://www.theoccidentalobserver.net/authors/Connelly-Money.html
[←182]
See Kevin MacDonald’s “Stalin’s Willing Executioners,” in his Cultural Insurrections: Essays on Western Civilization, Jewish Influence, and Anti-Semitism (Atlanta: The Occidental Press, 2007).
[←183]
Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years (London: Pluto Press, 1994).
[←184]
See “#47” at the indispensable blog Stuff Black People Don’t Like: http://stuffblackpeopledontlike.blogspot.com/2009/07/ 47- disingenuous-white-liberals.html
[←185]
Paul Fussell, Class: A Guide Through the American Status System (New York: Summit Books, 1983).
[←186]
Wilfrid Sheed, “Upward mobility: how to be an X,” Atlantic Monthly, October 1, 1983.
[←187]
http://www.imdb.com/news/ni1304529/
[←188]
For those who haven’t seen it and can’t bear to look, here’s Wikipedia: “The pilot of Gilmore Girls sets up the premise of the show and a number of its recurrent themes as the audience learns that Lorelei became pregnant with Rory at sixteen but chose not to marry the father, Christopher Hayden. Instead, she moved to Stars Hollow away from her disappointed parents in Hartford and has had only irregular contact with them ever since. Later episodes reveal Lorelei and the infant Rory were taken in by the owner of the Independence Inn, Mia, where Lorelei progressed from maid to executive manager. In the pilot, Rory, who is about to turn sixteen, is accepted by Chilton Preparatory School in order to pursue her dream of studying at Harvard University. Lorelei, unable to afford Chilton’s fees, strikes a bargain with her parents for a loan to cover the tuition in exchange for an agreement that every Friday night she and Rory will share dinner with Emily and Richard. The series explores issues of family, friendship and romance, as well as generational divides and social class. Ambition, education and work also form part of the series’ central concerns, telling Lorelei’s story from pregnant teen runaway and high school dropout to co-owner and manager of the Dragonfly Inn. Rory’s transition from public school to the prestigious preparatory school, Chilton, is similarly followed by the series, exploring her ambition to study at an Ivy League college and to become a foreign correspondent. The show’s social commentary manifests most clearly in Lorelei’s difficult relationship with her wealthy upper-class parents, Emily and Richard Gilmore, and in the interactions between the students at Chilton, and later, Yale University,” http://en.wikipedia.org/wiki/ Gilmore_Girls
[←189]
For a sample of which, consider how Lorelei explains dealing with her mother, and expects the townsperson to understand and be sympathetic: “I just imagine what my mother would do, then dial it back to Mussolini, then dial it back to Stalin, then . . .” Now, it’s always tedious to explain a “joke,” especially the post-modern, MST-like joke that is largely just a smart line referencing pop culture as part of a non-stop barrage of same, but notice that the “humor” here involves postulating a Spectrum of Evil, in which one’s own WASP mother is the ne plus ultra of Evil, while Stalin is two steps away, with Mussolini in between. In the episode “But I’m a Gilmore!” the girls even get to experience the masochistic thrill of being the victims of WASP prejudice, when Rory’s prospective in-laws reject her as “not suitable” for their son. The groom’s family seems to be cribbed from some Henry James or Edith Wharton novel; meanwhile, in the real world, Kennedys marry Schwarzeneggers with nary an eye batted.
The Homo and the Negro Page 22