Evola’s Ride the Tiger: Extracts on the “Relations between the Sexes”

Below are a collection of extracts from Evola’s work “Ride the Tiger” concerning the relations between the genders. Ride the Tiger was written by Evola later in his life, and was intended by the author to serve as a sort of manual or survival guide for ‘traditional’ man in a dissolutive modern society.

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We hear of a “sexual revolution” supposed to remove both inner inhibitions and repressive social taboos. In fact, in today’s world “sexual freedom” is being affirmed ever more, as a current practice. But we have to consider this in more detail.

I must emphasise above all that the direction of the processes at work is toward a freeing of sex, but in no way a freeing from sex. Sex and women are instead becoming dominant forces in present society, an evident fact that is also part of the general phenomenology of every terminal phase of a civilisation’s cycle. One might speak of a chronic sexual intoxication that is profusely manifested in public life, conduct, and art. Its counterpart is a gynocratic tendency, a sexually oriented preeminence of the woman that relates to the materialistic and practical involvement of the masculine sex: a phenomenon that is clearest in those countries, like the United States, where that involvement is more excessive.

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Since I have dealt with it on other occasions, I shall not dwell on this subject here, limiting myself to the collective and, in a certain way, abstract character of eroticism and the fascination centred on the latest female idols, in an atmosphere fed by countless means: cinema, magazines, television, musicals, beauty contests, and so on. Here the real persona of the woman is often a quasi-soulless prop, centre of crystallisation of that atmosphere of diffuse and chronic sexuality, so that the majority of “stars” with their fascinating features have as persons quite poor sexual qualities, their existential basis being close to that of common, misguided, and rather neurotic girls. To describe them someone has aptly used the image of jellyfish with magnificent iridescent colours that are reduced to gelatinous mass and evaporate if brought out of the water into sunlight – the water corresponding to the atmosphere of diffuse and collective sexuality.

Today’s situation is such that increased freedom in the realm of sex is not connected to a conscious reacquisition of values that accord little importance to “important” sexual matters and oppose the “fetishisation” of intersexual human relations, but is caused by the general weakening of any value, of any restraint.

By adding the products of commercialised mass pornography, the polarity between the sexes is diluted, as seen in the conduct of “modern” life where the youth of both sexes are everywhere intermingled, promiscuously and “unaffectedly”, with almost no tension, as if they were turnips and cabbages in a vegetable garden.

We can consider separately the cases in which the climate of diffuse and constant eroticism leads one to seek in pure sexuality, more or less along the same lines as drugs, frantic sensations that mask the emptiness of modern existence.

The present situation excludes the possibility of integrating sex in a life full of meaning within institutional frameworks. 

The erotic, fascinating quality widespread in today’s environment is concentrated and almost “precipitated” (in a chemical sense) in certain female types precisely in terms of an “elementary” quality. Therefore, in a sexual relationship with a woman, the situation I have often considered would reappear – that is, a dangerous situation that requires self-mastery, the surpassing of an inner limit by anyone who intends actively to attempt it. Despite a certain exasperation or crudeness due to the different environment, the meanings originally connected to the polarity of the sexes could reappear in this context, if not yet suffocated by the puritanical religion of the “spirit”, and if they were not enfeebled, sentimentalised, and made bourgeois, but also not primitivised or simply corrupted. These significances are found in many legends, myths, and sagas of very different traditions. In the true, typical, absolute woman, they recognised a spiritually dangerous presence, a fascinating and even dissolutive force; this explains the attitude and the precepts of that particular line of ascesis averse to sex and woman, as if to cut off their danger. The man who has not chosen either to denounce the world or to be impassively detached from it can face the danger and even derive nourishment from the poison, if he uses sex without becoming a slave to it, and if he is able to evoke the profound, elemental dimensions in a certain transbiological sense.

In reality, the entrance of the woman with equal rights into practical modern life, her new freedom, her finding herself side by side with men in the streets, offices, professions, factories, sports, now even in political and military life, is one of those dissolutive phenomena in which, in most cases, it is difficult to perceive anything positive. In essence, all this is simply the renunciation of the woman’s right to be a woman. The promiscuity of the sexes in modern existence can only “relieve” the woman to a greater or lesser degree of the energy with which she is endowed; she enters freer relationships only by regressing, because they are primitivised, prejudiced by all the factors and the practical, predominating interests of modern life.

It is certain that in an epoch of dissolution the solution for the woman is more difficult than that for the man. One should bear in mind the already irreversible consequences of the error through which the woman believed herself to win a “personality” of her own using the man as a model: the “man”, in a manner of speaking, because today’s typical forms of activity are almost all anodyne, they engage “neuter” faculties of a predominantly intellectual and practical order that have no specific relation to either sex, or even to any particular race or nationality, and are exercised under the sign of the absurdity that characterises all the systems of contemporary society. It is a world of existence without quality and of mere masks, in which the modern woman in most cases simply takes care of the cosmetic aspect, being so inwardly diminished and displaced, and lacking any basis for that active and essentialising depersonalisation of which I have spoken, regarding the relations between person and mask.

Diversity of the BL

As a sort of brief follow-up to my previous piece on the British Library, which took a subjective glance at the philosophical, political, and racial undertones of the government establishment, I decided to conduct a short survey so as to gauge more objectively my observations.

As I was hesitant to make a full sweep of a reading room, notebook in hand, glaring into each reader’s face, attempting to racially profile them one-by-one, I decided on the more subtle tack of sitting alone in a corner of the foyer, otherwise invisible and unnoticed, and conducted a statistical survey. For just five minutes I made note of each person that strolled past and categorised them based upon their facial features and dress into racial groups.

The results were as follows:

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The first thing that one notices is that whilst these numbers are not equal by any means, they do correlate significantly with the average IQ of said groups, which is roughly held to be as listed below. (Cochran et al.)(Murray; Entine).

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In business theory, there is the oft-cited term Diversity Management, the tenet of which is to “attract and hire a diverse workforce reflecting the communities in which the company operates”.(http://www.yourdiversityatwork.com/diversity/) It is largely accepted in Marxist theory that in order for a group or enterprise to be “fair”, “unbiased”, or “in-discriminatory” that the make-up of said group reflects by-and-large the population make-up of the surrounding social environment. The case would be, and often, is made that a restaurant chain, for example, operating in an environment that is populated 50% by Arabs should employ and train 50% of its staff from the Arab community.

Following this train of thought, when one considers the BL diversity statistics in relation to the population statistics of the UK as a whole (the so-called community or market served by the British Library), the inequality or misrepresentation of these groups becomes even more stark.

Below is a citation from Google, which in turn is sourced from Government data circa 2016:

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Before I draw any conclusions from this data, I should state that as a Londoner who has travelled throughout the UK and seen for myself the overwhelming surge in the non-white population over the past few decades, I severely doubt that these statistics presented by the government, google, or wikipedia are an actual fair reflection of the extent of the process of ethnic replacement of the home peoples on the ground. However, in dealing with left-wing ideologues I find it only fair to use their own statistics against them in this instance.

To conclude, therefore, going by these official accounts, it would appear that an ethnic minority of 0.6% of the population accounts for 41% of library use in the British library. The white majority of 87% appears to account for only 30% of library use. According to Marxist theory, one would assume that Jews in the UK have amassed as a group a large amount of privilege, whereas the native whites are suffering severe discrimination. The differences, whilst not correlating with “community” demographic statistics of the UK do, however, show correlation with average IQ levels. Thus, one has to begin to entertain the possibility that perhaps IQ does affect group performance within wider-society, and that this “privilege” if inherited genetically by groups that show tendencies for in-group preference, could be considered as argument against the egalitarian hypothesis.

As for the Chinese, Black, Indian, and Arab populations, they hold up statistically as expected or slightly above as would be expected, and I am in no doubt that the influx of foreign students from China and other Asian nations is largely responsible for this gap. Hearing them converse with one another in their foreign tongues and watching them almost exclusively congregate with one another on racial grounds, it seems sensible to assume that these are not British citizens and are therefore excluded from the population statistics cited above.

The Weimar Empire: The Hive of the BL

Last week I paid a visit to the British Library in London to study, as I often do, and upon entering the building I was taken aback by a dark and looming tapestry that I had, either out of haste or out of sheer negligence, failed to notice on any of my countless preceding visits. There, in the centre of the large entrance hall, hung a large and tawdry tapestry. Immediately upon seeing the image, which in its monstrous scale dominated the hall entirely, I felt a shudder travel down my spine. Not two days previously had I written and published the article; “Hitler’s Stance on Art: An Appeal for Decency and Objective Standards” in which I discussed briefly art and life during the Weimar republic, the period directly preceding Germany’s dramatic political swing to the right and to National Socialism.

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I saw in this picture the same unabashed and glorified deconstruction of reality, of beauty, of intricacy, and of morality. In fact, the image would have fit perfectly amongst the examples of degenerate art listed in my previous article as it too seemed to strive toward the same narcissistic ideal, the kind that deconstructs and splits apart the self in search of some meaning in the abstract or animal, that shuns and derides traditionally positive values in search of a kind of nihilistic purity. Here, looking down at me was the same glorified ode to relativism, liberalism, and materialism; a victory cry of the knowing victors of modern culture.

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In the bottom left corner of the scene a topless woman with black, hollow eyes and distorted proportions gropes at a seemingly blind male who, dressed in a suit and wearing headphones (perhaps a portrayal of the average male library attendee) squints back at her as he apparently tries to crawl away from her embrace. It should also be noted that, whether intentional or not, both characters look extremely semitic in their features. In the foreground to the right are what appear to be dead, dying or sickly men, perhaps soldiers, with amputated limbs or entire sections just cut from the focus of the picture. Elsewhere in the picture are floating torso-less heads, sheep, and limbs; all which lack proportion or detail. There are demonic shadows and shapes hidden throughout the picture, and the colours are disjointed and unnatural (ie. of the sort that would not be found in reality). The whole scene appears as though some gruesome operation or horrific ritual is taking place, in which reality is carved up, contorted, and then sewn back together in a chaotic and destructive fashion, the figures reeling and suffering in their confusion.

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As I continued walking into the depths of the library, I now paid closer attention to my surroundings. I have always been aware of the large preponderance of feminists lurking in the library, something that I have long attributed to the likely fact that a large portion of the elderly humanities students and professors who find themselves in the building have inevitably been tainted at the deepest levels by Social Marxist ideology and therefore, if possessing of a vagina, have self identified as staunch militant feminists. It is not a rare occurrence that you will overhear feminist dogma being discussed in the corridors or on the next table along in the cafe. Neither is it rare for women there to have profane tattoos or piercings, unnatural dyes in their hair, or strange, masculine cuts. It is also one of the few places that I have seen in regular attendance transgender individuals.

One other group that seems to be highly represented in the British Library is the Jewish community. Their large number is so obvious that I could not believe that I had failed to notice it previously. Once you begin to distinguish more between race, take the ‘red pill’ as it were, and reject the ideas of multiculturalism and diversity, one of the most surprising revelations is that of noticing distinct groups where you once just saw ‘people’. This then leads to one noticing patterns, where certain groups accumulate more than others, which of course gives suggestion to certain shared character traits and tendencies. Though I am as yet undecided about the ‘Jewish Question’, as it is phrased in the Alt Right, their high number would seem to correlate with the higher than average IQ that it is said they possess, as well as their supposed love of pursuits that do not entail physical labour but rather ideological mastication, specifically relating to verbal or linguistic intelligence, which they put to good use in the field of academia.

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I felt somewhat guilty about having these thoughts, particularly when I was reminded of the famous Star Wars quote regarding Mos Eisley; “You will never find a more wretched hive of scum and villainy,” except that in my mind the words had been replaced to read for The British Library: “You will never find a more wretched hive of feminism and Jewry.” I would love to find a location to study that is less Marxist in its readership and less Brutalist in its architecture, but then again one does feel a sense of danger reading Evola or Grant in these halls, as though the act of reading itself, or displaying such a book face up on the desk is an act of rebellion. I can only hope that one day there will be a library with spires again in London, a majestic place imbued with the European spirit, and more deserving of its privileged location neighbouring King’s Cross’s St Pancras Chambers, possibly one of Britain’s most beautiful architectural landmarks.

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Madison Grant on The Melting Pot Hypothesis

For some time I have been wanting to share some more extracts from Madison Grant’s seminal work “The Passing of the Great Race.” Today I have gathered together several sections which serve to shine light on the common misapprehensions held be people today involving race, multi-racial societies, and more specifically the disappearance of the White man.

  1. The Myth of the Half-Breed

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“What the melting pot actually does in practice can be seen in Mexico, where the absorption of the blood of the original Spanish conquistadors by the native Indian population has produced the racial mixture which we call Mexican and which is now engaged in demonstrating its incapacity for self-government. The world has seen many such mixtures and the character of a mongrel race is only just beginning to be understood at its true value.

It must be borne in mind that the specialisations which characterise the higher races are of relatively recent development, are highly unstable and when mixed with generalised or primitive characters tend to disappear. Whether we like to admit it or not, the result of the mixture of two races, in the long run, gives us a race reverting to the more ancient, generalised and lower type. The cross between a white man and an Indian is an Indian; the cross between a white man and a Negro is a Negro; the cross between a white man and a Hindu is a Hindu; and the cross between any of the three European races (Nordic, Alpine, Mediterranean) and a Jew is a Jew.

In the crossing of the blond and brunet elements of a population, the more deeply rooted and ancient dark traits are prepotent or dominant. This is matter of every-day observation and the working of this law of nature is not influenced or affected by democratic institutions or by religious beliefs. Nature cares not for the individual nor how he may be modified by environment. She is concerned only with the perpetuation of the species or type and heredity alone is the medium through which she acts.”

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2. There is no integration or mixing; there is only replacement of the White man

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“For reasons already set forth there are few communities outside of Europe of pure European blood. The racial destiny of Mexico and of the islands and coasts of the Spanish Main is clear. The white man is being rapidly bred out by Negroes on the islands and by Indians on the mainland. It is quite evident that the West Indies, the coast region of our Gulf states, perhaps, also the black belt of the lower Mississippi Valley must be abandoned to Negroes. This transformation is already complete in Haiti and is going rapidly forward in Cuba and Jamaica. Mexico and the northern part of South America must also be given over to native Indians with an ever thinning veneer of white culture of the “Latin” type.

In Venezuela the pure whites number about one percent of the whole population, the balance being Indians and various crosses between Indians, Negroes and whites. In Jamaica the whites number not more than two per cent, while the remainder are Negroes or mulattoes. In Mexico the proportion is larger, but the unmixed whites number no more than twenty percent of the whole, the others being Indians pure or mixed. These latter are the “greasers” of the American frontiersman.

Whenever the incentive to imitate the dominant race is removed the Negro or, for that matter, the Indian, reverts shortly to his ancestral grade of culture. In other words, it is the individual and not the race that is affected by religion, education and example. Negroes have demonstrated throughout recorded time that they are a stationary species and that they do not possess the potentiality of progress or initiative from within. Progress from self-impulse must not be confounded with mimicry or with progress imposed from without by social pressure or by the slaver’s lash.

When the impulse of an inferior race to imitate or mimic the dress, manners or morals of the dominant race is destroyed by the acquisition of political or social independence, the servant race tends to revert to its original status as in Haiti.

Where two distinct species are located side by side history and biology teach that but one of two things can happen; either one race drives the other out, as the Americans exterminated the Indians and as the Negroes are now replacing the whites in various parts of the South; or else they amalgamate and form a population of race bastards in which the lower type ultimately preponderates. This is a disagreeable alternative with which to confront sentimentalists but nature is only concerned with results and and neither makes nor takes excuses. The chief failing of the day with some of our well meaning philanthropists is their absolute refusal to face inevitable facts, if such facts appear cruel.

In the Argentine white blood of the various European races is pouring in so rapidly that a community preponderantly white, but of the Mediterranean race, may develop, but the type is suspiciously swarthy.

In Brazil, Negro blood together with that of the native inhabitants is rapidly overwhelming the white Europeans, although in the southern provinces German immigration has played an important role and the influx of Italians has also been considerable.

In Asia, with the sole exception of the Russian settlements in Siberia, there can be and will be no ethnic conquest and all the white men in India, the East Indies, the Philippines and China will leave not the slightest trace behind them in the blood of the native population. After several centuries of contact and settlement the pure Spanish in the Philippines are about half of one percent (this group is now extinct). The Dutch in their East Indian islands are even less, while the resident whites in Hindustan amount to about one-tenth of one percent. Such numbers are infinitesimal and of no force in a democracy, but in a monarchy, if kept free from contamination, they suffice for a ruling caste or a military aristocracy.

Throughout history it is only the race of the leaders that has counted and the most vigorous have been in control and will remain in mastery in one form or another until such time as democracy and its illegitimate offspring, socialism, definitely establish cacocracy and the rule of the worst and put an end to progress. The salvation of humanity will then lie in the chance survival of some sane barbarians who may retain the basic truth that inequality and not equality is the law of nature.”

p. 65-68

 

3. The Truth behind the Country of Immigrants and the “Black” US Population

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“The Negroes of the United States while stationary, were not a serious drag on civilisation until in the last century they were given the rights of citizenship and were incorporated in the body politic. These Negroes brought with them no language or religion or customs of their own which persisted but adopted all these elements of environment from the dominant race, taking the names of their masters just as to-day the German and Polish Jews are assuming American names. They came for the most part from the coasts of the Bight of Benin, but some of the later ones came from the southeast coast of Africa by way of Zanzibar. They were of various black tribes but have been from the beginning saturated with white blood.

Looking at any group of Negroes in America, especially in the North, it is easy to see that while they are all essentially Negroes, whether coal-black, brown or yellow, a great many of them have varying amounts of Nordic blood in them, which has in some respects modified their physical structure without transforming them in any way into white men. This miscegenation was, of course, a frightful disgrace to the dominant race but its effects on the Nordics has been negligible, for the simple reason that it was confined to white men crossing with Negro women and did not involve the reverse process, which would, of course, have resulted in the infusion of Negro blood into the American stock.

The United States of America must be regarded racially as a European colony and owing to the current ignorance of the physical bases of race, one often hears the statement made that native Americans of Colonial ancestry are of mixed ethnic origin. (Here when Grant uses the term native Americans, he is referring to the European colonists)

This is not true.

At the time of the Revolutionary War the settlers in the thirteen colonies were overwhelmingly Nordic, a very large majority being Anglo-Saxon in the most limited meaning of that term. The New England settlers in particular came from those counties of England where the blood was almost purely Saxon, Anglian, Norse and Dane. The date of their migration was earlier than the resurgence of the Mediterranean type that has so greatly expanded in England during the last century with the growth of the manufacturing towns.

New England during Colonial times and long afterward was far more Nordic than old England; that is it contained a smaller percentage of small, Pre-Nordic brunets. Anyone familiar with the native New Englander knows the clean cut face, the high stature and the prevalence of grey and blue eyes and light brown hair and recognises that the brunet element is less noticeable there than in the South.”

p.70-72

 

4. The Decline of the West and the White Man’s Search for Place in the New World

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School children from the London Olympic Boroughs, 2012.

“The native Americans (white colonists) are splendid raw material, but have as yet only an imperfectly developed national consciousness. They lack the instinct of self-preservation in a racial sense. Unless such an instinct develops their race will perish, as do all organisms which disregard this primary law of nature. Nature had granted to the Americans of a century ago the greatest opportunity in recorded history to produce in the isolation of a continent a powerful and racially homogenous people and had provided for the experiment a pure race of one of the most gifted and vigorous stocks on earth, a stock free from diseases, physical and moral, which have again and again sapped the vigour of the older lands. Our grandfathers threw away this opportunity in the blissful ignorance of national childhood and inexperience.

The result of unlimited immigration is showing plainly in the rapid decline in the birth rate of native Americans because the poorer classes of Colonial stock, where they still exist, will not bring children into the world to compete in the labour market with the Slovak, the Italian, the Syrian and the Jew. The native American is too proud to mix socially with them and is gradually withdrawing from the scene, abandoning to these aliens the land which he conquered and developed. The man of the old stock is being crowded out of many country districts by these foreigners just as he is to-day being literally driven off the streets of New York City by the swarms of Polish Jews. These immigrants adopt the language of the native American, they wear his clothes, they steal his name and they are beginning to take his women, but they seldom adopt his religion or understand his ideals and while he is being elbowed out of his own home the American looks calmly abroad and urges on others the suicidal ethics which are exterminating his own race.

When the test of actual battle comes, it will, of course, be the native American who will do the fighting and suffer the losses. With him will stand the immigrants of Nordic blood, but there will be numbers of these foreigners in the large cities who will prove to be physically unfit for military duty.

As to what the future mixture will be it is evident that in large sections of the country the native American will entirely disappear. He will not intermarry with inferior races and he cannot compete in the sweat shop and in the street trench with the newcomers. Large cities from the days of Rome, Alexandria, and Byzantium have always been gathering points of diverse races, but New York is becoming a cloaca gentium which will produce many amazing racial hybrids and some ethnic horrors that will be beyond the powers of future anthropologists to unravel.

One thing is certain: in any such mixture, the surviving traits will be determined by competition between the lowest and most primitive elements and the specialised traits of Nordic man; his stature, his light coloured eyes, his fair skin and light coloured hair, his straight nose and his splendid fighting and moral qualities, will have little part in the resultant mix.

The “survival of the fittest” means the survival of the type best adapted to existing conditions of environment, which to-day are the tenement and factory, as in Colonial times they were the clearing of forests, fighting Indians, farming the fields and sailing the Seven Seas. From the point of view of race it were better described as the “survival of the unfit.”

p.77-79

Hitler’s Stance on Art: An Appeal for Decency and Objective Standards

“Moral cowardice is fear of upholding the good because it is good, and fear of opposing the evil because it is evil.”—Ayn Rand.


Recently, following a haphazard and non-linear path of investigation and enquiry, my reading took me to the distant and taboo realm of Hitler’s Third Reich.

Having read some of Madison Grant’s works and recently listened to ‘The Myth‘ by Alfred Rosenberg, I feel that I am somewhat familiar now with the philosophy that lay behind the Nazi’s political machine. These books were held to be seminal works in the Nazi canon and influenced Hitler’s wider worldview, as well as his economic and political belief structure. It therefore proved an interesting read when I stumbled across the Wikipedia entry on “Art of the Third Reich”.

As one would expect, the tone of the Wikipedia entry is generally critical and dismissive, and its emphasis lies predominantly on the fact that Hitler’s policy towards art undermined that which is the holiest of modern-day values in the West, ‘freedom’. More precisely, Hitler’s artistic policy is framed as having been direct state intervention into what in modernity has always existed in an anarchistic state, a condition considered to be sacrosanct by artists the world over. Freedom in essence, and as defined in its modern context, begins and ends in the free expression of individuals in their artwork, whether that be music, fine art, or literature.

However, what is little known by the public is that Hitler’s party came into power at a time of utter and unimaginable crisis in Germany. This is briefly alluded to at the beginning of the Wikipedia post, but is just as quickly dismissed as ‘conservative’ and ‘propaganda’.

“The Nazis viewed the culture of the Weimar period with disgust. Their response stemmed partly from conservative aesthetics and partly from their determination to use culture as propaganda.”

National socialism wasn’t, of course, merely a political revolution, but more so it was a cultural one. Underpinning all of the Nazi’s efforts was a ‘noble’ or ‘heroic’ fight for decency against what the Allied victors have after-the-fact labelled as “degeneracy”, but what was, in actual fact, the suffering, impoverishment, and desperation of the German people. The Nazi stance was not just some abstract disagreement over artistic principles, though it did partially manifest in those terms, but a matter of life and death for many suffering German citizens. During the Weimar period, referenced above, Berlin was hailed widely as the European capital of hedonism; it was a place to which the rich and privileged classes of the globe flocked to frolic with German prostitutes at exasperatingly low rates, and to indulge in all manner of narcotics and morally questionable practices.

This moral depravity of the pre-nazi period resulted in an art and culture that was far from being a conscious and healthy choice of the German people. Rather than being rooted in ideals or values, it often represented crude or overt expressions of a common and widespread existential angst. This angst was the personal crisis of the atomised people, a raging discontent that seethed just beneath the fragile veneer of civilised society, at the chaos and squalor of the urban slums, the commodification and normalisation of sexual perversion, and the psychological abyss that confronted downtrodden citizens on an almost daily basis. The humiliating state of affairs was fuelled and perpetuated by the very real economic desperation that the majority of German nationals faced. Young males committed suicide at record rates during the Weimar era and young boys and girls took to the streets, selling their bodies, dirtying their conscience, and dashing any chance of normal eudaemonic family life out of desperation and out of a basic, animalistic will to survive.

Hitler and his fellow nationalists viewed the state of affairs in Berlin from Munich, a relative safe haven of conservatism at the time that had remained largely unravaged by the debauchery flourishing in the capital. Though in the opening paragraph Hitler’s intervention in the country’s art community is compared directly to that of Stalin, the nationalists viewed communism to be part-and-parcel of the moral depravity gripping the capital, and indeed Berlin was majority communist at the time.

In contrast to Stalin’s motives, which centred around control and conformism, the Nazi party’s goals in regulating the country’s artwork were not intended to brainwash the citizenry into subservience. Rather, if one familiarises oneself with the racial, nationalistic, and traditional pillars of Nazi thought, it becomes apparent that they were an attempt to return objective standards and value to artwork, and to direct once more human endeavour towards the constructive, the skilled, the aesthetic, and to immortal principles such as tradition and honour. To state it bluntly, artwork, as the reflection of man and his society, was to be elevated to its pinnacle, and pessimism, nihilism, and hedonism, which had come to be celebrated by the modern artists of the day and which ever aspire to drag man down to the animal, were to be denounced.

By propagating the theory of degenerate art, the Nazis combined their anti-Semitism with their drive to control the culture, thus consolidating public support for both campaigns. Their efforts in this regard were unquestionably aided by a popular hostility to Modernism that predated their movement. The view that such art had reflected Germany’s condition and moral bankruptcy was widespread, and many artists acted in a manner to overtly undermine or challenge popular values and morality.

Wikipedia in typical form manages to drain any meaning from the movement, whilst providing readers with some vestige, or hollow framework, of the truth. To elaborate on my point, here are some examples of modern art in the Weimar era preceding the rise of Hitler. Notice the themes, but also the simple, dirty, cluttered styles employed:

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And here, for contrast, are some examples of art that occurred under and were inspired by the Nazi regime:

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The difference ought to be clear, and stark. In the former is a darkness, a disjointedness, and a separation, both in terms of style and content, with reality. There is immorality and perversion suggested in every picture. In the latter, there is purity, optimism, a sense of value, strength, and honour. There is a sense of pride and of the “lightness of being”. A glory in life and above all a value in life. The message that Nazi Germany wanted to portray is abundantly clear; that life is good, man is noble, and happiness is our right.

I would like to close this piece by referring briefly to the state of contemporary art in modern Britain and indeed the rest of the Western world. I think that at their core my philosophic principles still revolve around those laid out in Ayn Rand’s objectivism, though I find that my view of what Rand referred to as ‘rational self interest’ widens by the day. Rand was a famous proponent of the need for romanticism in art and literature, and phrased her position thusly:

Art fulfills this need: by means of a selective re-creation, it concretizes man’s fundamental view of himself and of existence. It tells man, in effect, which aspects of his experience are to be regarded as essential, significant, important.

I am inclined to agree, with both Rand and with Hitler. Once one has adopted as a frame of reference a set of standards with which to judge reality (and thus the craft and advocations of art), it should appear obvious to any sane individual of good ethical judgement that modern art is afflicted today by the same ailments that afflicted Germany prior to Hitler’s revolution. Doubt, insecurity, immorality, and above all a resounding senselessness and emptiness define much of the contents of modern art museums. I would like to leave you, dear reader, with a youtube broadcast by the somewhat abrasive Paul Joseph Watson on this subject. Likely due to its accuracy and blunt delivery the video went viral upon its release and garnered a great deal of attention. It summarises the crisis more swiftly and completely than I could hope to accomplish in any written form.

 

Beauty does exist and it can be portrayed in art. Here are but a few outstanding examples.

Albert Lynch (Peruvian, 1851–1912)

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Alois Arnegger

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Albert Bierstadt

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FRANCESCO GUARDI (1712-1793) Piazza San Marco verso la Basilica

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William Bouguereau (1825-1905, French)
The Oreads

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Filip Knežević – Kosovo Maiden, Uroš Predić,1919

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And with that, adieu my friends.

A Pride in Europe

It is important in these dark times, as Europe is besieged by immigrants from the East and Africa, and as much of our own folk have given up on our race or are asleep, as  many of our women and leaders are indoctrinated and distracted by strange destructive lies that we make efforts once more to foster and spread a love of our own people and a love of our beautiful and hard-won heritage. Tradition must once again be resurrected in the West and our people must once again awaken within themselves a pride and draw from this a sense of profound self-respect and wonder. Only a powerful love for our own, and not merely a hatred of the other, will be capable of sustaining us into the future.