To deal with this cultural atrophy, McLuhan proposed a simple, sweeping remedy: the immediate importation of a couple million Jews.
In an unpublished article titled “Canada Needs More Jews,” he put forth a notion he had picked up from Wyndham Lewis that the importation of two million Jews might liven the place up.116
Now, in this, I think Eliot and McLuhan were quite wrong. One might only call their attention to the Elizabethan Golden Age, when writers not merely equal to Shakespeare but the man himself, flourished with not one Jewish foot trodding upon England’s green and pleasant land. And one also needs to add, if one is adding up the cultural accounts, the deficit produced by the deliberate subversion of Aryan culture by the Judaic elites; to say nothing of their other impudent and vicious distortions of politics, religion, etc.
But there is another, broader, sense in which they were quite right. To put it in terms the Right understands, all societies have elites; moreover, all societies need elites, to set standards of culture and even decorum. This is what McLuhan sensed was lacking in Canadian society of the 1950s, as did de Tocqueville when observing America a century before;117 as did Henry James, and Eliot, who pulled up stakes to rejoin the British homeland, and H. P. Lovecraft, who lived in the 18th-century England of his dreams.
But why the Jews, of all people?118 A glance at the complete lack of any development, to say nothing of dominance, in the arts, sciences, or technology, from Biblical times to their post-Napoleonic civil emancipation,119 would make them an odd choice to be our elite. But was it a “choice”?
In fact, evidence that our “elite” is basically devoted to the doctrine of “Kill Whitey” should give us a clue as to the problem—and the cause.
Watts, I think, was onto more than he seems to be; not just a diagnosis of Western religion but of Western, particularly American, society itself.
The lack of a natural elite, requiring the import of Jews, is itself a product of the same “family values” regime imposed—via Christianity—by the Jew.
We see, in all this, the hand of the Jew. First, replace the authentic initiatic Traditions of paganism with the pseudo-Tradition of Christianity, with its fake, phony initiatic substitute, the so-called “Eucharist”—thus robbing the West of its culture-creating abilities.120 Then, having knocked out the esoteric props, reduce the exoteric shell to moralism, and ultimately, to the Judaic obsession, sex. And a large part of that obsession, coincidentally or not, is what’s come to be known as homophobia.121 As a result, the natural elite of the Aryan peoples is rendered into un-persons, and waiting to fill the vacuum is . . . the Jew.122
Now, before everyone starts hootin’ and hollerin’, let me just make it, as William Burroughs would say, country-simple for ya’ll. The origin and the handing down (traditio) of culture, at least in the Aryan world, lies not in the family (the subject of the “family values” so dear to the Jews and their Neocon contingent?, including the Christian Right), essential though it may be in itself, but in those who have broken from it and established their own groups for those purposes: the various Männerbünde of warriors, priests, scholars, vigilantes, etc.123
As Wulf Grimmson outlines it:
The Männerbund is a system of social ties found in traditional Indo European societies which is very difficult for men living in a modernist (and/or monotheistic) society to understand . . .124
Among our Germanic ancestors these groups were composed of sexually mature male youths who under guidance of an elder formed a closed cult or society. They were dedicated to Odin, had special rites of pedagogical training, initiation and esoteric practice and combined the functions of a sorcerer or shaman and a warrior. . . .
[T]he role of the blood brother and the Männerbund was seen as the foundation of Germanic society with the family unit of far less significance. This changes the whole structure of how we see archaic society when we realize that these societies held a virile warrior ethic based in male-male affection superior to family life.
The Männerbund was a unique social and initiatory institution; it stood at the centre of the hierarchy of archaic society offering a path to initiation into the esoteric Mysteries and providing stability to the tribe below it. In comparison to the Third Function of the tribe and family the Männerbund was certainly an outsider institution yet it was this outsidernesss that allowed it to take such a significant role within the traditional hierarchy. It was not swayed by nepotism or by tribal or familial pressures; it was a separate, distinct and unique structure. It had a warrior ethic yet also trained scribes, shamans, rune masters and many others; it combined the First and Second Functions in a very special and profound way.125
As Evola says,
It was this Männerbund, in which the qualification of “man” had simultaneously an initiatory (i.e. sacred) and a warrior meaning, that wielded the power in the social group or clan. This Männerbund was characterized by special tasks and responsibilities; it was different from all other societies to which members of the tribe belonged. In this primordial scheme we find the fundamental ‘categories’ differentiating the political order from the ‘social’ order. First among these is a special chrism—namely, that proper to ‘man’ in the highest sense of the word (vir was the term employed in Roman times) and not merely a generic homo: this condition is marked by a spiritual breakthrough and by detachment from the naturalistic and vegetative plane. Its integration is power, the principle of command belonging to the Männerbund. We could rightfully see in this one of the ‘constants’ (i.e. basic ideas) that in very different applications, formulations and derivations are uniformly found in theory or, better, in the metaphysics of the State that was professed even by the greatest civilizations of the past.126
Elsewhere, Evola is a little more explicit on the role of sexuality, like drugs, in the rites, rituals and mysteries designed to produce the desired “breakthrough”:
The defining trait of all sexuality is a kind of hyper-physical excitement not dissimilar from all the conditions that the ancient world regarded as potential paths leading to the direct experience of the super-sensible (as Plato himself clearly acknowledged).
However,
Physical procreation weakens the impulse to pursue the highest aim of sexuality: the insignificant physical community of the species through the succession of perishable individuals [the essentially Judaic idea of “family values,” immortality through the survival of the race, etc.] here replaces the conception of a being capable of transcending the cycle of confined existence, and mere moral life.127
In sum, we see that in Aryan societies the family is superseded by (though not denigrated, in fact supported by) male groups formed by sexual and esoteric rites (the “mysteries” which undoubtedly involved entheogenic substances) that, living as outsiders, nevertheless created and sustained the cultural superstructure of each society.
And here we see the evil genius of the Judaic subversion; is it any surprise to see all this—basically, drugs and sex, both employed to escape the ties of family128— is on the Judeo-Christian hit list?
Having ensured that Aryans would only be able to form basic social groupings based on families (mere “societies” as Evola calls them) but not true, hierarchical States,129 who then stands to benefit by stepping forward into the vacuum?
It’s important to realize that Jews make themselves all warm and snuggly within Western culture by a strategy of not only distortion but also deception or disguise. For example, take “open borders.” This policy both distorts the public life of the United States (over 90% native born White before the 1965 Immigration “Reform” Act) and disguises the Jew (just another one of dozens of loyal, patriotic immigrant groups).
In the same way, the Judaic acts to not only short-circuit the natural elite of Aryan society by imposing religiously based “family values,”130 but also positions himself (one is tempted to say, “pushes himself forward”) as the “real” or at least “new” elite, while actually being a foreign, hostile eli
te.131
Thus is Athens transformed into Jerusalem, via Salt Lake City; we might call it the “Cuckoo Strategy.”
During the Cold War, man-in-the-street conservatives of the Archie Bunker variety were wont to sneer at their com-symp opponents that if Russia was so great, “why don’t you go live there?” Later, this would be extended to Cuba, Viet Nam, or whatever the latest Leftist Utopia was located.
In the same spirit, we might suggest to those who make “no homos” the knee jerking, word-association answering, Pavlovian responding sine qua non of their Whitopia, that it already exists; why don’t you move to Salt Lake City? Or perhaps a nice ultra-Orthodox settlement in Eretz Israel?132
So our problem is not that we have no elite, but that we have the wrong one. Rather than a natural elite we have an alien elite that means us harm.
Natural? Formed from the non-procreative—an evolutionary tactic essential to the evolutionary survival of homo sapiens133—Homos indeed form a natural elite, being of the same race as the rest of (White) society, and even can show up in any family—spouse, child, cousin, etc.—thus giving every clan a tie to the elite, or at least a better chance than winning the lottery.134
Thus, when the people ask for the true bread of the entheogenic Mysteries, the Judeo gives them the stone of the Eucharist; when they ask for an elite, the Judeo gives them . . . himself.135
The point here is not to idolize or “liberate” the poor, downtrodden homosexual, but rather, that having made non-reproductive sexuality the Ultimate Sin, a process (not unlike what the rabbis call “building a fence around the Torah”) ensues in which all “taint” of it must be avoided by manly men. Thus, the male societies that comprise the culture-creating institutions of White society—from the Boy Scouts to the priesthood, from athletics to the arts to the military—are enveloped in a cloud of cultural sniggering, and any self-respecting White male looks to the promiscuous Negro for his self-validation. One thing you can say about Detroit: it may not have any culture, but there’s no homos! Of course, it’s perfectly understandable that anyone would want to exclude and dissociate from the kind of people put forward by the Left and the Liberal Media as representatives of this minority.136 But this, as I’ve argued elsewhere, is precisely because of the fake “gay” identity, manufactured by the Left in order to corral the homosexual into their Rainbow Coalition of culture-wreckers.137 The real interests of both homosexuals and White society in general are elsewhere:
The fact that homosexuals have become pillars of the cultural left is deplorable—and quite unnecessary. Homosexuals have ethnic interests just like everyone else, and they can promote those interests even if they don’t themselves have children . . . This would be the rational thing to do.138
I would suggest that here is another case where the alt-Right would learn from the New Left, rather than from the Old Left or the Old Right.139 To paraphrase Eliot, no White society could thrive without a small number of—tradition-minded—Homos.
The Occidental Observer
June 24, 2015
KAFKA:
OUR FOLK COMRADE
James Hawes
Excavating Kafka
London: Cuercus, 2008
US edition: Why You Should Read Kafka Before You Waste Your Life
New York: St. Martin’s Press, 2008
“Turns out, Kafka was a wealthy, porn-loving, loyal German citizen. Who knew?”
—Amazon reviewer
That face. You’ve seen it. You’re sick of seeing it. The Prophet of the Holocaust, the Gulag, and worst of all, the Orwellian aspects of the Bush/Obama Administration. The corporate logo of Judaic Cultural Supremacy, the ikon of Holocaustianity. The emblem of all that you hate.
You want to smash it so hard, then put it together again to smash it again, and again.
James Hawes has good news for you: it’s a fake. A big, phony fake:
. . . the international trademark of Prague . . . was actually taken in a department store in Berlin . . . about eight months before his death, when he knew logically he was doomed. . . . This state of mind is . . . liable to make anyone look profound.
But still not profound enough. [I]n the early fifties . . . S. Fisher Co. artists retouched this picture to give Kafka’s eyes the desired gleam. Prophetic Kafka is now as famous and vague an icon as Saintly Che Guevara—and with about as much historical accuracy.
Hawes hates the photo too, but for other reasons. For him, it’s the all-too-appropriate ikon of what he calls “The K-Myth” (using “myth” as a good-thinking liberal does, to mean “phony fake”). The K-Myth is:
[T]he idea of a mysterious genius, a lonely Middle European Nostradamus, who, almost ignored by his contemporaries, somehow plumbed the depths of his mysterious, quasi-saintly psyche to predict the Holocaust and the Gulags.
In reality,
Kafka was not only a literary insider but a social one too, a millionaire’s son, a well-paid senior functionary of the Habsburg empire, a member of Prague’s German elite who consciously—and subconsciously—wanted Germany and Austria to win the First World War. A German-speaking, German-thinking Jew who foresaw the horrors of the Holocaust no more than anyone else did. A writer who, when he first read out The Trial, reduced his friends to “helpless laughter.”140
Yes, They have been lying to you from the beginning; from before the beginning, for as we will see, Kafka himself was an eager participant in the early parts of the stage-managing of his literary career, like any young writer, though he would have collapsed in “helpless laughter” himself to see how monstrous the K-Myth has grown.
Hawes devotes most of his book to deconstructing the K-Myth piece by piece. First off, that guff about poor Kafka, working long hours at his stifling office job, living with his parents, snatching a few hours for writing his masterpieces in the late nights—the original Milennial Slacker. “Actually, Kafka was . . . an ’80s Yuppie; more Gordon Gekko than Quentin Tarantino. Far from being alone and poor, he lived with his family in upper-middle-class comfort . . .”141
Actually, even that understates the case; Kafka’s father (who, as we’ll see, takes a lot of heat from the myth-makers) was a millionaire, owning not merely an apartment to share with Franz but an apartment building (more Proust than Gregor Samsa) as well as an admittedly not well-performing asbestos factory.
The rent-free accommodations are especially lucrative, since Kafka, holding a doctorate in Law, has scored a plum job at the Workers’ Accident Insurance Institute, taking home the modern equivalent of $90,000 a year for a six-hour day, most of it spent discussing Heine with his boss.142
Kafka writes only a few hours a day, mostly in the late nights, only because, as he admits gleefully, he spends all his free time and money in cafes and brothels, and is just lazy to boot. In short, a fairly typical rich young man with literary ambitions but little ambition; hardly a Genet scribbling on paper bags in prison.
Now, about that writing. All that time out socializing on the town sure comes in handy. Before publishing a single word, his pal, Max Brod—“a classic literary networker with fingers in many literary pies”—inserts, into a review of an established author he’s publishing in an important Berlin literary journal, the observation that this Kafka chap seems to be a great stylist. The author under review, one Franz Blei, then reviews Kafka’s first, tiny little pieces, favorably, of course; later, Kafka’s publisher will arrange the hasty publication of one story as a stand-alone chapbook, so as to qualify for—and win—the prestigious Fontane Prize (rather like the National Book Award)—judged, that year, by Franz Blei.
Which is not to say that the work itself is unworthy of such judgment; only that, such assiduous log-rolling, as certain tribe well versed in it would say, “couldn’t hoit.”
But back to that day job again; it’s going to furnish Hawes with some of his most powerful, or at least controversial (and, like Kafka, he knows the value of controversy to word of mouth sales) evidence for the K-Myth.
First
, although I’ve been calling K a “yuppie” for shock value, he did not at least share the same kind of single-minded individualism characteristic of the Reagan-era model. No, this chap closely identified himself with his ethnic comrades. Unfortunately for the K-Myth, those comrades were not the poor, downtrodden, persecuted Jews, but the German-speaking elite of the Hapsburg Empire. Kafka, in short, was a German patriot.
For example, Kafka invested a considerable portion of his savings—remember, even with all the Kaffee mit Schlag and Czech waitress-whores (the Prague equivalent of today‘s “actress-models“), he’s got $90,000 a year, and living rent-free—in Austrian War Bonds. That’s right, Kafka helped pay for the bayonets those Huns were skewering Belgian babies on. They paid 5% or so interest, backed up by the Hapsburg Empire, making them the no-brainer investment of the century. Ironically, it turned out to be the most “Kafkaesque” thing he ever did, the equivalent of selling the family jewels for Confederate currency, but, as the Tribe would say, who knew? And this is the schlemiel who supposedly could foresee the Holocaust?
Even more “damning,” though, was his wartime write-up of an appeal for a hospital for German-speaking—and only German-speaking, no Czech or Yiddish riff-raff need apply was made clear—wounded war veterans. I’ll let Hawes tell the tale:
Green Nazis in Space: New Essays in Literature, Art, and Culture Page 5