by Kerry Bolton
147 Ibid.
148 Ibid.
149 Sheldrake, http://www.sheldrake.org/research/morphic-resonance/part-i-mind-memory-and-archetype-morphic-resonance-and-the-collective-unconscious
150 Katsuyuki Minami, 2009.
151 Ibid.
152 Ibid.
153 Genesis 3: 17.
154 Katsuyuki Minami.
155 Ibid.
156 Ibid.
157 Ibid.
158 Douglas Presston, 2014.
159 Philip Houghton, 39-60.
160 Carleton Putnam, 1967, 32-34.
161 Carleton S. Coon, 1957, 406.
Part III - Rise and Fall
I.Q. and Creativity
The decline of civilisations because of dysgenics, or down-breeding through the proliferation of those who are of lower I.Q., is often, but not invariably, associated with the mixing of races (miscegenation). Hence, eugenics, or up-breeding, is the means by which civilisation can be not only maintained but advanced. Eugenics was particularly prominent in Victorian England, founded as a movement by Sir Frances Galton,1 side-by-side with Darwinism, and found its way to Germany and especially to the USA, where sterilisation laws were enacted in many states to prevent breeding by the “feeble minded”. Hitler’s Germany was a latecomer in the field. Books such as Applied Eugenics became bestsellers in the USA.2 Eugenics continued to have prominent proponents after World War II, such as Dr. Elmer Pendell,3 and the Nobel Laureate, physicist Dr. William Shockley. As one would expect the Leftist opposition to eugenics as something suggestive of Hitlerism or as implicitly “racist” has generally been hysterical rather than scholarly. Conversely, eugenics originally had its advocates among the Left, such as the American geneticist Dr. H. J. Muller, who urged Stalin to adopt eugenics to achieve Soviet world superiority,4 Dr. J. B. S. Haldane in Britain, and Fabian socialists such as playwright George Bernard Shaw.
The Right has remained the diehard champion of eugenics and the importance of hereditary I.Q. in determining the destiny of a civilisation. It is a legacy of the biological materialism that has dominated the Right, while the Left found it opportune to change to an adversary position, and claim to be the champions of disaffected racial minorities. Hence, for the Right the maintenance of civilisation is reduced to a matter of preserving the purity of the “white race”, and protecting the racial gene pool from contamination by inferior, non-white genes. Such biological reductionism, like the economic reductionism of Marxism, intends to explain all historical phenomenon around a single focus, which in turn is based on the assumption that the white race alone creates civilisation. Hence, if Caucasian mummies are found in China or South America this will be assumed as evidence that even these civilisations were created by whites.
With genetic explanations for the lowering of intelligence as the cause for cultural decline and fall one returns to the counting and measuring fixation of the 19th century.
The highest I.Q. clusters are among north east Asian nations, the lowest among sub-Saharan nations. Can one therefore suppose that the most creative cultures exist among those peoples with the highest average I.Q.s? Statistical analysis of intelligence does not show the élan of a people, or the creativity which is always based on small culture-bearing strata. Those north east Asian states that have the highest I.Q.’s correlated with high GDPs have long since stagnated culturally. They are economically animated by Western technology and a hard work ethic.
Race does not correlate with I.Q. and creativity. The average I.Q. for Greece is 92, which places the Greeks at 15th on a world I.Q. ranking of 43, along with racially-pure Ireland. Italy ranks 5th with an average I.Q. of 102, higher than most other white nations, despite the supposition among race-materialists that Rome fell through miscegenation. Spain is 9th at 98 I.Q. points, and Portugal, 12th at 95.5
Where there are significant regional variations, such as that of southern Italy with a lower I.Q. average than the North, race-materialists posit heavy miscegenation for the south, to the extent of occasionally referring to Sicilians (average I.Q. 89) as “niggers”, but they are only 3 I.Q. points lower than Ireland. The regional I.Q. variations between north and south in Italy are assumed to reflect the lower economic development of the south. However, during the Classical and the Medieval eras of Italy’s history, the development of southern Italy was superior to that of the north. Up until the destruction of the Kingdom of the Two Sicilies during the latter part of the 19th century, the southern kingdom was a glowing example of Western civilisation;6 yet since these eras there have not been significant genetic shifts.7 Hence, the current backwardness of southern Italy and the lower average I.Q. cannot be explained by miscegenation or other genetic factors. The Negroid element even in Sicily is marginal at around 2%. The I.Q.’s of the Nordic states are average, Denmark having the same I.Q. as Spain. (Norway 100, Sweden 99, Denmark 98).8
It seems that little can be determined from I.Q. as the result of miscegenation. While the highest I.Q. clusters are in Asia and the lowest in sub-Saharan Africa, the multitude of mid-scoring states are not racially consistent. For example, Switzerland, Iceland and Mongolia have the same average I.Q. of 101, placing them near the top of the world I.Q. scale at 6th.9 Even if it were accepted that Greece was inundated by African genes, that does not explain the same I.Q. score for Ireland. Miscegenated Argentina at 93 is above Ireland, Greece and Bulgaria.
While the Irish in Eire score 92 I.Q. points, Irish-Americans score 99.7. Graeco-Americans score 99, while the average I.Q. score in Greece is 92. However, Dutch-Americans score 95.9, in comparison to their cousins in The Netherlands who score 100. Spanish-Americans score 92.4 compared with the 98 points of their kin in Spain. U.S. American Indians at 91.210 are on par with Greeks and Irish. The Hungarian average I.Q. is 98, or 9th on a world scale, but Hungaro-Americans score 101.6.11
Brazil with an average I.Q. of 87 has been regarded as a primary example of the consequences of miscegenation. Brazil’s self-image is that of a “coloured” nation, while Argentina is regarded as “white”. Brazil is regarded by race–materialists as an example of the careless attitude Portuguese had towards preserving their race and a propensity to breed with Negro slaves. One racial theorist asked why Brazil, with such a large land mass, having been settled by the Portuguese since the 16th century and with an abundance of mineral wealth, has remained stagnant? The answer, it is assumed, lies in race contamination, the Portuguese having from prehistoric times included non-Europoid elements that populated the lower Iberian Peninsula, mixed by both Moorish invasions and Negro slaves, but “revitalized” by “a Teutonic resurgence from the north”.12
“Brazil has been for over 400 years a veritable maelstrom of races, a cauldron of multiracialism. No other country in the world has had such a large number of white, black and red races thrown together in such close physical contact… the general result has been the debasement not only of the national racial strain, but to the holding down of economic standards of living of a very low level”.13
With the advance of genetics mapping we can now understand the racial dynamics of Brazil better than such assumptions. There is no non-European basis to the Portuguese, and subsequent incursions of Moors and Negro slaves have affected the Portuguese only marginally. This will be examined below. The self-identification of Brazilians is often incorrect. Many “white Brazilians” who assume themselves to be “very mixed” were found to have very little African and Indian descent.14 Dark complexion in Brazil is often the result of U.V. levels rather than genetics. A comprehensive genetic study of Brazilians found that:
“Once such a correction was performed on the basis of the relative proportion of Amerindian, European and African ancestries, there emerged a higher level of uniformity than expected. In all regions studied the European ancestry was predominant, with proportions being ranging from 60.6% in the Northeast to 77.7% in the South. The African proportion was highest in the Northeast (30.3%), followed in decreasing order by the Southeast (18.9%), South (12
.7%), and North (10.9%). On the other hand, the Amerindian proportion was highest in the North (19.4%), while relatively uniform in the other three other regions”.15
On the push for a “Black identity” the authors of the 2011 genetic study state:
“Our results have considerable sociological relevance for Brazil, because the race question presently figures prominently in Brazilian political life. Among the actions of the State in the sphere of race relations are initiatives aimed at strengthening racial identity, especially ‘Black identity’ encompassing the sum of those self-categorized as Brown or Black in the censuses and government surveys. The argument that non-Whites constitute more than half of the population of the country has been routinely used in arguing for the introduction of public policies favoring the non-White population, especially in the areas of education (racial quotas for entrance to the universities), the labor market, access to land, and so on. Nevertheless, our data presented here do not support such contention, since they show that, for instance, non-White individuals in the North, Northeast and Southeast have predominantly European ancestry and differing proportions of African and Amerindian ancestry”.16
A study of Brazil cited by Lynn and Vanhanen found that despite the comparatively low mean I.Q. Brazil has the same cluster of talented individuals at public universities as those nations with high mean I.Q.s. The authors state that the cognitive performance of those in Brazil’s universities is not lesser to those in the developed nations. The conclusion is that national mean I.Q. is not a good indicator of potential. The estimate is that there are 20 million Brazilians with the top human potentials (10% of the population) and this rivals the quality and magnitude of “human capital in developed countries”.17
Mensa India, undertaking a research programme to identify unrecognised genius among children, estimate that 5,000,000 with genius level I.Q.s are dwelling in slums.18 Slums are the abode of India’s lowest castes and where according to race-materialists one would expect to find the highest concentration of “inferior” Dravidians, whose “blood” contaminated the Aryans and caused the decay of civilisation.
The correlation between creativity and I.Q. has been studied since the early 20th century, pioneered by the educational psychologist Lewis Terman. The genius children in Terman’s large sample groups were notable for their contributions to the sciences or arts, whereas several subsequently eminent individuals who missed the minimal I.Q. of 130 for inclusion in the group included Nobel Laurate William Shockley, who became a noted exponent of eugenics.
Inspirare
The attempt to measure creativity statistically is another symptom of the materialistic Zeitgeist. Traditional societies recognised that creativity is a reflection of the divine in man. The etymology of “inspiration” comes from the 14th century: Middle English enspire, from Old French inspirer, from Latin inspirare: “breathe or blow into,” from in- “into” +” spirare”: “breathe.” The implication is one of spirit. The word originally described a divine or supernatural being that would “impart a truth or idea to someone,” as defined by the Oxford English Dictionary. To the Christians inspiration comes from the Holy Spirit, to the Greeks it is imparted by the muses and the Gods Apollo and Dionysus, and to the Norse by Odin.
The Greeks referred to the daemon and the Roman to genius, as spirits who guided the artist. The American poet Ruth Stone described her inspiration this way:
“As [Stone] was growing up in rural Virginia, she would be out, working in the fields and she would feel and hear a poem coming at her from over the landscape. It was like a thunderous train of air and it would come barrelling down at her over the landscape. And when she felt it coming... because it would shake the earth under her feet, she knew she had only one thing to do at that point. That was to, in her words, “run like hell” to the house as she would be chased by this poem. The whole deal was that she had to get to a piece of paper fast enough so that when it thundered through her, she could collect it and grab it on the page. Other times she wouldn’t be fast enough, so she would be running and running, and she wouldn’t get to the house, and the poem would barrel through her and she would miss it, and it would ‘continue on across the landscape looking for another poet’”.19
The Renaissance epoch destroyed the idea of the divine spark by substituting humanism for religion, the individual who is a “genius” rather than having a “genius.” Art became a reflection of the individual ego rather than a reflection of the divine, and degraded into narcissism,20 and in our modern world into psychosis and the degenerate; the projection of the twisted mind of the artist onto canvas, into clay and stone, as architecture and in literature, screen and play scripts, patronised by business interests for profit instead of by aristocrats wanting to promote excellence.
Those such as Ruth Stone who retain that divine spark of creativity recognise that they are mediums for the divine. Flashes of inspiration come over them, and their creativity comes easily and without complex calculations as if flowing through them from an outside source. Max Planck, father of quantum theory, wrote that the pioneer scientist must have “a vivid intuitive imagination, for new ideas are not generated by deduction, but by artistically creative imagination.”
In a 1994 study of interviews with Nobel Laureates in the hard sciences, it was found that 18 of 72 interviewees stated that intuition feels different from reasoning and cannot be rationally explained. In an anecdote about the nuclear physicist Fermi, when questioned on why he disagreed with two colleagues who were arguing about a calculation, he shrugged his shoulders and said “my intuition tells me so”.21
August Kekulé had been contemplating how the atoms in benzene are arranged, the ratio of carbon and hydrogen atoms being different to other hydrocarbon compounds. One night in 1865, having contemplated the problem without success, he fell asleep in his chair. He began dreaming of atoms dancing, gradually forming into the shape of a snake, which circled around and bit its own tail. This image of the widespread motif of the self-devouring serpent, the ouroboros, danced before Kekulé’s eyes. On waking he realised he was being shown by this image that benzene molecules are composed of rings of carbon atoms. This enabled a new understanding of chemical bonding and opened up a new field of organic chemistry. Kekulé said of the experience:
“I sat at the table to write my textbook, but … my thoughts were elsewhere. I turned my chair to the fireplace and began to doze. Again the atoms began to somersault in front of my eyes. This time the smaller groups kept modestly in the distance. My mind’s eye, sharpened by repeated visions of this kind, could now distinguish larger structures with different conformations; long lines, sometimes aligned and close together; all twisting and turning in serpentine movements. But look! What is that? One of the snakes had bitten its tail and the way it was whirled mockingly before my eyes. As if it had produced a flash, I woke up. ... I spent the rest of the night to check the consequences of the hypothesis. Let us learn to dream, gentlemen, because then maybe the truth is noticed”.22
The remarkable mathematician Srinivasa Ramanujan, despite having no formal education in mathematics, produced 3900 equations and other formulae which he said were shown to him in dreams by the Hindu goddess Namagiri. He described one of these dreams:
“While asleep, I had an unusual experience. There was a red screen formed by flowing blood, as it were. I was observing it. Suddenly a hand began to write on the screen. I became all attention. That hand wrote a number of elliptic integrals. They stuck to my mind. As soon as I woke up, I committed them to writing.”23
The significance of creativity, like that of “race” is not that it can be statistically measured and quantified, and its origins identified in terms of cerebral fissures, but that it is a reflection of the divine order that transcends materialistic conceptions. The death of a race’s inspirare is caused by the severing of the nexus with the divine.
Assumptions About Miscegenation
Because the Right, the custodian of tradition within the ep
och of decay, has been infected by the spirit of materialism, there is a focus on secondary symptoms of culture disease, such as in particular immigration, rather than primary symptoms such as the banking system, let alone a recognition of causes. Additionally, “race” becomes a matter of skull measuring, rather than spirit and élan. Hence the character of a civilisation and of a people is discerned via the types of bone and skull found amidst the ruins. History then becomes a matter of statistics. How feeble such attempts remain is demonstrated by the years of controversy surrounding the racial identity of Kennewick Man.
Trotsky called “racism” “Zoological materialism”. As an “economic materialist”, that is, a Marxist, he did not explain why his own version of materialism is a superior mode of thinking and acting than the other. Tradition does not see history as unfolding according to material forces, but by metaphysical forces acting on the terrestrial. Spengler, like Goethe and Hegel, et al intuited history over a broad expanse as a metaphysical unfolding.
The best known exponents of racial determinism were of course German National Socialists, the reductionist doctrine being expressed by Hitler: “…This is how civilisations and empires break up and make room for new creations. Blood mixture, and the lowering of the racial level which accompanies it, are the one and only cause why old civilisations disappear…”24
Hitlerism was the coalescing of racial doctrines that were common-place during the latter half of the 19th century, when a science of race was systemised and popularised by the French diplomat Count Arthur de Gobineau, with his Inequality of the Human Races.25 The hitherto spiritual-moral-cultural foundations of races, their rise and fall, were replaced by a reductionist interpretation based on the premises of blood purity and blood contamination. De Gobineau wrote of this: