Each race (or variety) is characterized by a more or less distinct combination of inherited morphological, behavioral, physiological traits . . . Formation of a new race takes place when, over several generations, individuals in one group reproduce more frequently among themselves than they do with individuals in other groups. This process is most apparent when the individuals live in diverse geographic areas and therefore evolve unique, recognizable adaptations (such as skin color) that are advantageous in their specific environments.⁴

These examples indicate that, within the academic context (where those who still believe in “race” are fighting a losing battle with the hierophants of cultural anthropology), a race is simply a human group with distinct common physical and mental traits that are inherited.

Among white racialists, where race has more than a merely scientific importance, a deeper dimension was added to the concept: that of the spirit. In The Decline of the West, Oswald Spengler set forth the idea of the Apollinian, Faustian, and Magian “soul forms,” which can be understood as spiritual racial types.⁵ In this highly influential Spenglerian tome Imperium, Francis Parker Yockey elaborated this notion, asserting that while there are genetically related individuals within any particular human group, race itself is spiritual: it is a deeply felt sense of identity connected with a drive to perpetuate not just genes, but a whole way of life. “Race impels toward self-preservation, continuance of the cycle of generations, increase of power.”⁶ Spiritual race is a drive toward a collective destiny.

The spiritual side of race, however, was never systematically explained to the same extent as the physical. Its existence was, rather, merely suggested and taken for granted. It was only in the writings of the much overlooked Italian Radical Traditionalist and esotericist Julius Evola that the spiritual dimension was finally articulated in detail. One who has studied race from the biological, psychological, and social perspectives should turn to Evola’s writings for a culminating lesson on the subject. Evola’s writings provide a wealth of information that one cannot get elsewhere. Through a careful analysis of ancient literature and myths, along with anthropology, biology, history, and related subjects, Evola has pieced together a comprehensive explanation of the racial spirit.

My purpose here is simply to outline Evola’s doctrine of race. Since Evola’s life and career have been thoroughly examined elsewhere,⁷ the only biographical fact relevant here is that Evola’s thoughts on race were officially adopted as policy by Mussolini’s Fascist Party in 1942.⁸

Body and Mind

Evola’s precise definition of “race” is similar to Yockey’s: it is an inner essence that a person must “have”; this will be explained further below. In the meantime, a good starting point is Evola’s understanding of distinct human groups.

Evola agrees with the physical anthropologists that there are distinct groups with common physical traits produced by a common genotype: “the external form . . . which, from birth to birth, derives from the ‘gene’ . . . is called phenotype.”⁹ He refers to these groups as “races of the body,” and concurs with Gunther that suitable examples include the Nordic, Mediterranean, East Baltic, Orientalid, Negroid, and many others.¹⁰

Evola describes the “race of the soul” as the collective mental and behavioral traits of a human stock, and the outward “style” through which these are exhibited. Every race has essentially the same mental predispositions; all human peoples, for example, desire sexual satisfaction from a mate. However, each human stock manifests these inner instincts externally in a different way, and it is this “style,” as Evola terms it, which is the key component of the “race of the soul.”

To illustrate this point, compare the Spartan strategos (Nordic soul) to the Carthaginian shofet (Levantine soul)¹¹: the Spartan considers it heroic to fight hand-to-hand with shield and spear and cowardly to attack from a distance with projectiles, whereas the Carthaginian finds it natural to employ elephants and grand siege equipment to utterly shock and scatter his enemies for an expedient victory.

The names of these races of the soul correspond to those of the body, hence a Nordic soul, a Mediterranean soul, Levantine soul, etc. Evola devotes an entire chapter in Men Among the Ruins to comparing the “Nordic” or “Aryo-Roman” soul to the “Mediterranean.” The Nordic soul is that of “‘the race of active man,’ of the man who feels that the world is presented to him as material for possession and attack.”¹² It is the character of the quintessential “strong and silent type”:

Among them we should include self-control, an enlightened boldness, a concise speech and determined and coherent conduct, and a cold dominating attitude, exempt from personalism and vanity . . . The same style is characterized by deliberate actions, without grand gestures; a realism that is not materialism, but rather love for the essential . . . the readiness to unite, as free human beings and without losing one’s identity, in view of a higher goal or for an idea.¹³

Evola also quotes Helmuth Graf von Moltke (the Elder) on the Nordic ethos: “Talk little, do much, and be more than you appear to be.”¹⁴

The Mediterranean soul is the antithesis of the Nordic. This sort of person is a vain, noisy show-off who does things just to be noticed. Such a person might even do great deeds sometimes, but they are not done primarily for their positive value, but merely to draw attention. In addition, the Mediterranean makes sexuality the focal point of his existence.¹⁵ The resemblance of this picture to the average narcissistic, sex- and celebrity-obsessed American of today – whether genetically Nordic or Mediterranean – is striking. One need only watch American Idol or browse through the profiles of Myspace.com to see this.

Race of the Spirit

The deepest and therefore most complicated aspect of race for Evola is that of the “spirit.” He defines it as a human stock’s “varying attitude towards the spiritual, supra-human, and divine world, as expressed in the form of speculative systems, myths, and symbols, and the diversity of religious experience itself.”¹⁶ In other words, it is the manner in which different peoples interact with the gods as conveyed through their cultures; a “culture” would include rituals, temple architecture, the role of a priesthood (or complete lack thereof), social hierarchy, the status of women, religious symbolism, sexuality, art, etc. This culture, or worldview, is not simply the product of sociological causes, however. It is the product of something innate within a stock, a “meta-biological force, which conditions both the physical and the psychical structures” of its individual members.¹⁷

The “meta-biological force” in question has two different forms. The first corresponds to an id or a collective unconscious, a son of group mind-spirit that splinters off into individual spirits and enters a group member’s body upon birth. Evola describes it as “subpersonal” and belonging “to nature and the infernal world.”¹⁸ Most ancient peoples, as he explains, depicted this force symbolically in their myths and sagas; examples would include the animal totems of American aborigines, the ka of the Pharaonic Egyptians, or the lares of the Latin peoples. The “infernal” nature of the latter example was emphasized by the fact that the lares were believed to be ruled over by the underground deity named Mania.¹⁹ When a person died, this metaphysical element would be absorbed back into the collective from whence it came, only to be recycled into another body, but devoid of a recollection of its former life.

The second form, superior to the first, is one that does not exist in every stock naturally, or in every member of a given stock; it is an otherworldly force that must be drawn into the blood of a people through the practice of certain rites. This action corresponds to the Hindu notion of “realizing the Self,” or experiencing a oneness with the divine source of all existence and order (Brahman). Such a task can only be accomplished by a gifted few, who by making this divine connection undergo an inner transformation. They became aware of immutable principles, in the name of which they go on to forge their ethnic kin into holistic States – microcosmic versions of the transcendental principle of Order itself. Thus, the Brahmins and Kshatriyas of India, the patricians of Rome, and the samurai of Japan had a “race of the spirit,” which is essential to “having race” itself. Others may have the races of body and soul, but race of the spirit is race par excellence.

Transcendence is experienced differently by different ethnic groups. As a result, different understandings of the immutable arise across the world; from these differences emerge several “races of the spirit.” Evola focuses on two in particular. The first is the “telluric spirit” characterized by a deep “connection to the soul.” This race worships the Earth in its various cultural manifestations (Cybele, Gaia, Magna Mater, Ishtar, Inanna, etc.) and a consort of “demons.” Their view of the afterlife is fatalistic: the individual spirit is spawned from the Earth and the returns to the Earth, or to the infernal realm of Mania, upon death, with no possibility.²⁰ Their society is matriarchal, with men often taking the last names of their mothers and familial descent being traced through the mother. In addition, women often serve as high priestesses. The priesthood, in fact, is given preeminence, whereas the aristocratic warrior element is subordinated, if it exists at all.

This race has had representatives in all the lands of Europe, Asia, and Africa that were first populated by pre-Aryans: the Iberians, Etruscans, Pelasgic-Minoans, Phoenicians, the Indus Valley peoples, and all others of Mediterranean, Oriental, and Negroid origin. The invasions of Aryan stock would introduce to these peoples a diametrically opposed racial spirit: the “Solar” or “Olympian” race.

The latter race worships the heavenly god of Order, manifested as Brahman, Ahura-Mazda, Tuisto (the antecedent of Odin), Chronos, Saturn, and the various sun deities from America to Japan. Its method of worship is not the self-prostration and humility practiced by Semites, or the ecstatic orgies of Mediterraneans, but heroic action (for the warriors) and meditative contemplation (for the priests), both of which establish a direct link with the divine. Olympian societies are hierarchical, with a priestly caste at the top, followed by a warrior caste, then a caste of tradesmen, and finally a laboring caste. The ruler himself assumes the dual role of priest and warrior, which demonstrates that the priesthood did not occupy the helm of society as they did among telluric peoples. Finally, the afterlife was not seen as an inescapable dissolution into nothingness, but as one of two potential conclusions of a test. Those who live according to the principles of their caste, without straying totally from the path, and who come to “realize the Self,” experience a oneness with God and enter a heavenly realm that is beyond death. Those who live a worthless, restless existence that places all emphasis on material and physical things, without ever realizing the presence of the divine Self within all life,, undergoes the “second death,”²¹ or the return to the collective racial mind-spirit mentioned earlier.

The Olympian race has appeared throughout history in the following forms: in America as the Incas; in Europe and Asia as the Indo-European speaking peoples; in Africa as the Egyptians, and in the Far East as the Japanese. Generally, this race of the spirit has been carried by waves of phenotypically Nordic peoples, which will be explained further below.

Racial Genesis

Of considerable importance to Evola’s racial worldview is his explanation of human history. Contrary to the views of most physical anthropologists and archaeologists, and even many intellectual white racialists, humanity did not evolve from a primitive, simian ancestor, and then branch off into different genetic populations. Evolution itself is a fallacy to Evola, who believed it to be rooted in the equally false ideology of progressivism: “We do not believe that man is derived from the ape by evolution. We belive that the ape is derived from man by involution. We agree with De Maistre that savage peoples are not primitive peoples, but rather the degenerating remnants of more ancient races that have disappeared.²²

Evola argues in many of his works, like Bal Ganghadar Tilak and Rene Guenon before him, that the Aryan peoples of the world descend from a race that once inhabited the Arctic. In “distant prehistory” this land was the seat of a super-civilization – “super” not for its material attainments, but for its connection to the gods – that has been remembered by various peoples as Hyperborea, Airyana-Vaego, Mount Meru, Tullan, Eden, and other labels; Evola uses the Hellenic rendition “Hyperborea” more than the rest, probably to remain consistent and avoid confusion among his readers. The Hyperboreans themselves, as he explains, were the original bearers of the Olympian racial spirit.

Due to a horrific cataclysm, the primordial seat was destroyed, and the Hyperboreans were forced to migrate. A heavy concentration of refugees ended up at a now lost continent somewhere in the Atlantic, where they established a new civilization that corresponded to the “Atlantis” of Plato and the “Western land” of the Celts and other peoples. History repeated itself, and ultimately this seat was also destroyed, sending forth and Eastward-Westward wave of migrants. As Evola notes, this particular wave “[corresponded[ to Cro-Magnon man, who made his appearance toward the end of the glacial age in the Western part of Europe,"²³ thus leading some historical evidence to his account. This "pure Aryan" stock would ultimately become the proto-Nordic race of Europe, which would then locally evolve into the multitude of Nordic stocks who traveled across the world and founded the grandest civilizations, from Incan Peru to Shintoist Japan.

Evola spends less time tracing the genesis of nonwhite peoples, which he consistently refers to as "autochthonous," "bestial," and "Southern" races." In his seminal work Revolt Against the Modern World, he says that the "proto-Mongoloid and Negroid races ... probably represented the last residues of the inhabitants of a second prehistoric continent, now lost, which was located in the South, and which some designated as Lemuria."²⁴ In contrast to the superior Nordic-Olympians, these stocks were telluric worshippers of the Earth and its elemental demons. Semites and other mixed races, Evola asserts, are the products of miscegenation between Atlantean settlers and these Lemurian races. Civilizations such as those of the pre-Hellenes, Mohenjo-Daro, pre-dynastic Egyptians, and Phoenicians, among countless others, were founded by mixed peoples.

Racialism in Practice

Racialist movements from National Socialist Germany to contemporary America have tended to emphasize preserving physical racial types. While phenotypes were important to Evola, his foremost goal for racialism was to safeguard the Olympian racial spirit of European man. It was from this spirit that the greatest Indo-European civilizations received the source of their leadership, the principles around which they centered their lives, and thus the wellspring of their vitality. While de Gobineau, Grant, and Hitler argued that blood purity was the determining factor in the life of a civilization, Evola contended that "Only when a civilization's 'spiritual race' is worn out or broken does its decline set in."²⁵ Any people who manages to maintain a physical racial ideal with no inner spiritual substance is a race of "very beautiful animals destined to work,"²⁶ but not destined to produce a higher civilization.

The importance of phenotypes is described thusly: "The physical from is the instrument, expression, and symbol of the psychic form."²⁷ Evola felt that it would only be possible to discover the desired spiritual type (Olympian) through a systematic examination of physical types. Even to Evola, a Sicilian born, the best place to look in this regard was the "Aryan or Nordic-Aryan body"; as he mentions on several occasions, it was, after all, this race that carried the Olympian Tradition across the world. He called this process of physical selection "racism of the first degree," which was the first of three stages.

Once the proper Nordic phenotype was identified, various "appropriate" tests comprising racism of the second and third degrees would be implemented to determine a person's racial soul and spirit.²⁸ Evola never laid out a specific program for this, but makes allusions in his works to assessments in which a person's political and racial opinions would be taken into account. In his Elements of Racial Education, he asserts that "The one who says yes to racism is one in which race still lives," and that one who has race is intrinsically against democratic ideals. He also likens true racism to the "classical spirit," which is rooted in "exaltation of everything which has form, face, and individuation, as opposed to what is formless, vague, and undifferentiated."²⁹ Keep in mind that for Evola, "having race" is synonymous with having the "Olympian race" of the spirit. Upon discovering a mentality that fits the criteria for soul and spirit, a subsequent education of "appropriate disciplines" would be carried out to ensure that the racial spirit within this person is "maintained and developed." Through such trials, conducted on a wide scale, a nation can determine those people within it who embody the racial ideal and the capacity for leadership.

Protecting and developing the Nordic-Olympians was primary for Evola, but his racialism had other goals. He sought to produce the "unified type," or a person in whom the races of body, soul, and spirit matched one another and worked together harmoniously. For example: "A soul which experiences the world as something before which it takes a stand actively, which regards the world as an object of attack and conquest, should have a face which reflects by determined and daring features this inner experience, a slim, tall, nervous, straight body - an Aryan or Nordic-Aryan body."³⁰

This was because "it is not impossible that physical appearances peculiar to a given race may be accompanied by the psychic traits of a different race."³¹ To Evola, if people chose mates on the basis of physical features alone, there is a good chance that various mental and spiritual elements would become intermingled and generate a dangerous confusion; there would be Nordics with Semitic mental characteristics and Asiatic spiritual predispositions, Alpines with Nordic proclivities and fatalistic religious attitudes, and so on. Such a mixture was what Evola considered to be a mongrel type, in whom "cosmopolitan myths of equality" become manifested mentally, thus paving the way for the beasts of democracy and communism to permeate the nation and take hold.

Evola cared more about the aristocratic racial type, but he did not want the populace to become a bastardized mass: "We must commit ourselves to the task of applying to the nation as a whole the criteria of coherence and unity, of correspondence between outer and inner elements."³² If the aristocracy had as its subjects a blob of spiritless, internally broken people, the nation would have no hope. For the Fascist state, he promoted an educational campaign to ensure that the peoples of Italy selected their mates appropriately, looking for both appearances and behavior; non-Europeans would of course be excluded entirely. The school system would play its role, as would popular literature and films.³³

Another way to develop the "inner race" is through combat. Not combat in the modern sense of pressing a button and instantly obliterating a hundred people, but combat as it unfolds in the trenches and on the battlefield, when it is man against man, as well as man against his inner demons. Evola writes, "the experience of war, and the instincts and currents of deep forces which emerge through such an experience, give the racial sense a right, fecund direction."³⁴ Meanwhile, the comfortable bourgeois lifestyle and its pacifist worldview lead to the crippling of the inner race, which will ultimately become extinguished if external damage is thenceforth inflicted (via intermixing with inferior elements).

Conclusion

American racialists have much to gain from an introduction to Evola's thoughts on race. In the American context, racialism is virtually devoid of any higher, spiritual element; many racialists even take pride in this. There are, without a doubt, many racialists who consider themselves devout Catholics or Protestants, and they may even be so. However, the reality of race as a spiritual phenomenon is given little attention, if any at all. For whatever reason, American racialists are convinced that the greatness of Western civilization, evinced by its literature, architecture, discoveries, inventions, conquests, empires, political treatises, economic achievements, and the like, like solely in the mental characteristics of its people. For instance, the Romans erected the coliseum, the English invented capitalism, and the Greeks developed the Pythagorean theorem simply because they all had high IQs. When one compares the achievements of different Western peoples, and those of the West to the East, however, this explanation appears inadequate.

Intelligence alone cannot explain the different styles that are conveyed through the culture forms of different peoples; the Greeks' Corinthian order on the one hand, and the Arabs' mosques and minarets on the other, are not results of mere intellect. Sociological explanations do not work either; the Egyptians and Mayans lived in vastly different environments, yet both evoked their style through pyramids and hieroglyphs. The only explanation of these phenomena is that there is something deeper within a folk, something deeper and more powerful than bodily structures and mental predispositions. As Evola elucidates through his multitude of works - themselves the result of intense study of ancient and modern texts from every discipline imaginable - race has a "super-biological" aspect: a spiritual force. Ancient peoples understood this reality and conveyed it through their myths: the Romans used the lares; the Mayans used totemic animal symbols; the Persians used the fravashi, which were synonymous with the Nordic valkyries;³⁵ the Egyptians used the ka; and the Hindus in the Bhagavad-Gita used Lord Krishna.

To better understand the spiritual side of race, the best place to look is Julius Evola. Through his works, which have greatly influenced the European New Right, Evola dissects and examines the concept of the Volksgeist, or racial spirit. It is the supernatural force that animates the bodies of a given race and stimulates the wiring in their brains. It is the substance from which cultures arise, and from which an aristocracy materializes to raise those cultures to higher civilizations. Without it, a race is simply a tribe of automatons that feed and copulate.

When the super biological element that is the center and the measure of true virility is lost, people can call themselves men, but in reality they are just eunuchs and their paternity simply reflects the quality of animals who, blinded by instinct, procreate randomly other animals, who in turn are mere vestiges of existence.³⁶

Nowhere would Evola's racial ideas be more valuable than in the United States, a land in which the idea of transcendent realities is mocked, if not violently attacked. Even American racialists, who nostalgically look back to "better" times when people were more "traditional," are completely unaware of how the Aryan Tradition, in its purest form, understand the concept of race. Many of these people claim to be "Aryan" while simultaneously calling themselves "atheist" or "agnostic," although in ancient societies, one needed to practice the necessary religious rites and undergo certain trials before having the right to style oneself an Aryan. Hence the need for these "atheist Aryans" to become more familiar with Julius Evola.

Michael Bell writes about race and popular culture from a Radical Traditionalist point of view.

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[1] William Z. Ripley, The Races of Europe: A Sociological Study (New York: D. Appleton and Co., 1899), 1.
[2] Madison Grant, The Passing of the Great Race (North Stratford, NHL Ayer Company Publishers, Inc., 2000), xix.
[3] H.F.K. Gunther, The Racial Elements of European History, trans. G.C. Wheeler (Uckfield, Sussex, UK: Historical Review Press, 2007), 9.
[4] Philippe Rushton, “Statement on Race as a Biological Concept,” November 4, 1996, http://www.nationalistlibrary.com/index2.php?option=com_content&do_pdf=1&id=1354.
[5] Oswald Spengler, The Decline of the West, 2 vols, trans. Charles Francis Atkinson (New York: Knopf, 1926 & 1928), vol. 1, chs. 6 and 9; cf. vol. 2, ch. 5, “Cities and Peoples. (B) Peoples, races, Tongues.”
[6] Francis Parker Yockey, Imperium (Newport Beach, Cal.: Noontide Press, 2000), 293.
[7] See the Introduction to Julius Evola, Men Among the Ruins, trans. Guido Stucco, (Rochester, Vt.: Inner Traditions International, 2002).
[8] Evola, Men Among the Ruins, 48.
[9] Julius Evola, The Elements of Racial Education, trans. Thompkins and Cariou (Thompkins & Cariou, 2005), 11.
[10] Evola, Elements of a Racial Education, 34-35.
[11] For more on the Levantine “race of the soul” see Elements of Racial Education, 35.
[12] Evola, Elements of Racial Education, 35.
[13] Evola, Men Among the Ruins, 259.
[14] Evola, Men Among the Ruins, 262.
[15] Evola, Men Among the Ruins, 260. Evola’s descriptions of Nordic and Mediterranean proclivities show the strong influence of Gunthers’s The Racial Elements of European History.
[16] Evola, Elements of Racial Education, 29.
[17] Julius Evola, Metaphysics of War: Battle, Victory, & Death in the World of Tradition, ed. John Morgan and Patrick Boch (Aarhus, Denmark: Integral Tradition Publishing, 2007), 63.
[18] Julius Evola, Revolt Against the Modern World, trans. Guido Stucco (Rochester, Vt.: Inner Traditions International, 1995), 48.
[19] Evola, Revolt Against the Modern World, 48.
[20] Evola, Elements of Racial Education, 40.
[21] Evola, Revolt Against the Modern World, 48.
[22] Julius Evola, Eros and the Mysteries of Love, trans. anonymous (Rochester, Vt.: Inner Traditions International, 1991, 9.
[23] Evola, Revolt Against the Modern World, 195.
[24] Evola, Revolt Against the Modern World, 197.
[25] Evola, Revolt Against the Modern World, 58.
[26] Evola, Revolt Against the Modern World, 170.
[27] Evola, Elements of Racial Education, 30.
[28] Julius Evola, “Race as a Builder of Leaders,” trans. Thompkins and Cariou, http://thompkins_cariou.tripod.com/id7.html.
[29] Evola, The Elements of Racial Education, 14, 15.
[30] Evola, The Elements of Racial Education, 31.
[31] Evola, “Race as a Builder of Leaders.”
[32] Evola, Elements of Racial Education, 33.
[33] Evola, Elements of Racial Education, 25.
[34] Evola, Metaphysics of War, 69
[35] Evola, Metaphysics of War, 34.
[36] Evola, Revolt Against the Modern World, 170.

Julius Evola

The Atlantean Silver Age

Hesiod’s poem continues with a discussion of a second age, “which the Celestials call the Silver years.”[24] In this period, man became subject to sickness and mortality. He no longer lived according to the absolute principles provided by his divine tutors during the Golden Age, and paid the gods themselves “no honors.”[25]

It is with the dawning of this era that the Arctic inhabitants, now a race mixed with divine and human elements, traveled as refugees from their destroyed Urheimat to a southern location somewhere in the Atlantic. There they founded the famed city of Atlantis in mimicry of their original homeland. After establishing themselves, they embarked on a colonizing campaign across the world, passing the “Pillars of Hercules” (the Straits of Gibraltar) and reaching deep into the Mediterranean Sea. There they established their hegemony, holding “sway . . . over the country within the Pillars as far as Egypt and Tyrrhenia.”[26] It is reasonable to assume that they also sent voyagers to the Americas, as Atlantis would have lain between them and Europe.

As this new civilization was built before recorded history, it is difficult to ascertain its precise chronology. Plato asserts that Atlantis crumbled 9000 years before his own time, while Guénon, relying once again on Vedic mathematics, says this occurred several thousand years earlier. This would, therefore, place its origins even further back. Regardless, our concern is the racial state of those dwelling within Atlantis.

The Boreal race inhabiting the Arctic was probably quite Nordic in appearance. When they mixed with the gods, however, they spawned “men of monstrous size” according to Hesiod, paralleling the Nephilim of the book of Genesis. Given that modern Nordics are some of the tallest humans, and that they themselves are merely degenerated descendants of something greater, the mythological testimony seems plausible. Thus, the Atlanteans sired from the union of gods and men were likely much taller than today’s tallest people and probably more muscular; they would have been frightfully imposing giants. Further credence is given to this idea by the fact that in Numbers, the Hebrews refer to the Anakim as “Nephilim” due to their immense stature, which made the Hebrews feel like “grasshoppers.”

These giants were not the norm, however. Plato speaks of them becoming “diluted too often and too much with the mortal admixture,” suggesting that unmixed Boreal humans also lived within Atlantean borders. This was also the cause of Atlantis’s inevitable downfall, much like that of Hyperborea. After several generations of unchecked miscegenation with their human subjects, the Atlantean giants forfeited their angelic constitution and “grew visibly debased, for they were losing the fairest of their precious gifts.”[27] When this happened, the cosmic balance was once again disrupted. Evidence from the myths, sometimes suggestive and other times affirmative, leads us to believe that a massive earthquake occurred, causing Atlantis, the seat of the Silver Age, to sink beneath the Atlantic. The Mesopotamian story of the deluge that submerged the first cult-centers, linked to the Biblical flood that Noah overcame, is an example.[28]

With the Atlantean admixture with humans came a race almost entirely sapped of divinity. They were the direct ancestors of modern Northern Europeans (proto-Nordics), retaining the fair complexion and keen intellect but losing their titanic build and strength. Forced to flee their sinking kingdom, these people migrated in an East-West trajectory, bringing significant numbers into the Americas and Europe.

There is some physical and genetic evidence to substantiate this claim.

Firstly, there is the link between the 18,000 year old Solutrean weapon culture of France and the 13,500 year old American weapon culture of Clovis, New Mexico. Archaeologists Bruce Bradley and Dennis Stanford concluded in 2004 that there was a striking similarity between the manufacturing methods of each culture, particularly because they both used a very difficult and rare technique called overshot flaking.[29] They also noted that a weapon culture discovered in Virginia, dating to 16,000 years ago, appeared to be a “technological midpoint between the French Solutrean style and the Clovis points.”[30]

Our second piece of evidence is genetic. Scientists have found that among the genes of Native American populations, the mitochondrial DNA (mtDNA) of haplogroups A through D, which are common in Asia, predominates. However, it has been found that a significant number of Native Americans in the Eastern United States possess mtDNA from haplogroup X, which is only also found in Western European populations and in some parts of Mongolia. One might argue that the presence of this mtDNA in Mongolia debunks the argument that Whites settled North America first, but this simply is not so when combined with all the other evidence provided here. Significantly, the mtDNA of pre-Columbian Native American skeletons has been studied, revealing that X was present in that race’s genes before the conquistadores arrived.[31]

Thirdly, we have the controversial Kennewick Man corpse. This 9300 year old skeleton, unearthed in Washington State in 1996, was discovered by anthropologist James Chatters to be of Caucasoid origin. In a clay reconstruction the face even ended up resembling that of British actor, Patrick Stewart.[32]

These bits of evidence indicate that a race of people predating the Mongoloid Native Americans split up and branched out into Europe and America from the Atlantic. They carried with them the same genes and tool-making methods, which they adapted to the available resources. An alternative possibility would be that this Upper Paleolithic race migrated first into Europe, with a group then splitting off and migrating eastward to America.

The Children from the Earth

As our Hyperborean ancestors ventured across the globe, first to the Atlantic and then in an East-West trajectory, they encountered preexisting societies in the lands they traversed. As the Golden and Silver Ages took place tens of thousands of years ago, these indigenous peoples were likely from the countless breeds of hominids, including Neanderthalensis and Soloensis. Whatever stock of proto-human they were, our ancestors characterized them as either chthonic, Earth-spawned beings or creatures originating from the chaotic waters. In most cases, their interaction resulted in conflict, but in others the two coexisted and even intermixed. These events have been vividly preserved in the various myths of Hyperborean origin: the epic struggle between the Tuatha da Danaan and the Fomors (people “from the water”); the battles between the Olympians and the various monsters spawned by Gaia (Earth); the vitriolic relationship between the Aesir (the Nordic sky gods) and the Vanir (trolls, giants, and other monsters); even the Anglo-Saxon epic Beowulf recaptures this theme in the fight between the hero and Grendel, a humanoid demon that lives beneath a lake.

Wherever the newcomers settled down and mixed with the natives, new races were spawned representing further bastardizations of the semi-divine Arctic prototype. Thus our giant, proto-Nordic race ramified into various hybrid breeds, each differing in appearance and attributes depending upon the areas they settled in, the stocks with which they mixed, and just how far they allowed this miscegenation to continue. From these mixed unions sprung the various Mongoloid, Semitic, Australoid, and Negroid races, with the latter two probably representing the farthest debasement from the original Hyperborean phenotype. In instances where mixing was less pronounced, or where adaptation to the environment and other factors had their effect, the various white races were generated (i.e. Nordics, Mediterraneans, Alpines, etc.).

Conclusions

In summary, anthropogenesis was a process of devolution, not evolution. Sixty-five thousand years ago, a race of gods described as “Golden” lived harmoniously with a race of advanced early humans, characterized by fair skin, fair hair, and light eyes, in a joyous, orderly Golden Age somewhere in the Arctic. At some point, the two races intermixed and bred giant demigods. As the Arctic seat froze over in one of the Ice Ages, these demigods led the remaining human survivors south into the Atlantic, with some remaining in different lands along the way. Those who did so, encountered autochthonous races with whom they ultimately mixed, debasing their divine nature and giving rise to a new, Silver Age that corresponded to the Atlantean civilization vividly described by Plato and remembered by many traditions as a “Western” land. It sent explorers out across the world from the Americas to the Far East. Thousands of years later this second super-civilization floundered due to continued mixing between the demigods and their human companions, generating the Upper Paleolithic proto-Nordic race.

With the sinking of Atlantis, these beings, now human in nature but still retaining a divine spark, migrated in an East-West trajectory. On this second great exodus, corresponding to a Bronze Age, some intermarried with indigenous peoples and further debased their line while others maintained their purity. The latter would later erect the most revered civilizations and empires of recorded history, such as Sumeria, Vedic India, Egypt, Hellas, Rome, China, and much later, the feudal regimes of Western Europe. The mixed peoples would be remembered as the Pelasgians, Minoans, Etruscans, Hebrews, Arameans, Iberians, and all other chthonic ethnicities that were subdued and restricted to a plebeian caste. Unfortunately, the vast empires noted above served as little more than dim reflections of the original Hyperborean civilization, precluded from fulfilling their true potential by the prevailing metaphysical conditions of the age in which they flourished.

We have now entered into the terminal phase of the Dark Age, and the type of humanity that is to inherit the succeeding Mahayuga remains to be seen; however, if the races of the world continue down the path of profligate inter-mixing, that divine spark, which drove the white peoples of the world to erect history’s grandest civilizations, and is now harbored by so few, will be completely extinguished. Humanity will then be forced to pass the torch of greatness to a succeeding species.

Part 2 of 2

_____________________________________________________________________

[24] Hesiod, Works and Days, 1.175.

[25] Hesiod, Works and Days, 1.189.

[26] Plato, Timaeus, 25.

[27] Plato, Critias, 120.

[28] “A Sumerian Myth: The Deluge,” trans. S. N. Kramer, The Ancient Near East, ed. James Pritchard, vol. 1 (Princeton: Princeton University Press, 1953), 29.

[29] Bruce Bradley and Dennis Stanford, “The North Atlantic ice-edge corridor: a possible Paleolithic route to the New World,” World Archaeology 36 (2004): 465.

[30] “Stone Age Columbus-programme summary,” BBC, 21 Nov. 2002. <http://www.bbc.co.uk/science/horizon/2002/columbus.shtml>. 1 Sept. 2008.

[31] Maggie Villiger, “Tracing the Genes,” PBS, July 20, 2004, http://www.pbs.org/saf/1406/features/dna.htm.

[32] Timothy Egan, “Old Skull Gets White Looks, Stirring Dispute,” The New York Times, April 2, 1998.

René Guénon in 1925

Concerning the genesis of modern humanity, there are two primary theories that receive credence in anthropological circles. One is the “Out of Africa” hypothesis, which argues that today’s humans are the evolved descendants of a primitive race of hominids that, 70,000 years ago, departed its homeland in Africa and spread across the globe. Upon entering Asia and Europe, these archaic humans displaced the indigenous Neanderthals through violent conflict and higher birthrates. They then adapted to their environments and gradually morphed into today’s human races through a process called localized evolution.

The other theory is “Divergent Evolution,” which posits that the various races of mankind were spawned out of continuous admixtures between the different proto-humans (Homo-erectus, Cro-Magnon, Neanderthal, etc.) many millennia ago. The countless hybrid amalgams then underwent localized evolution like the single ancestor of the “Out of Africa” process.

While these hypotheses are considered to be at loggerheads, they are united by one key concept: the idea of progress. While each gives a different origin to mankind, both proceed from the assumption that as time goes on, mankind has become better. Although evolutionary theory does not imply that superior adaptations are also superior in terms of intelligence or beauty, this notion is particularly hard to shake with regard to human evolution.

Radical Traditionalism rejects the modernist assumption of progressive human evolution, regarding it as the exact opposite of how the universe functions. For Traditionalism, all things begin at their zenith and gradually degenerate, through a series of stages, into mere shadows of their former glory, a pattern no less true of human beings. The purpose of this essay is to explain how this rule has applied to mankind, who has not risen to mastery of the world from the lowly origins of some apelike ancestor, but rather has fallen from godhood into his current, all-too-human condition.

To do so, it will first be necessary to describe the Radical Traditionalist understanding of history. Like all tenets of Traditionalism, this conception of history is held to be a revealed truth passed down through a chain of initiation. What recommends the Traditionalist outlook to the non-initiate is its coherence and explanatory power. In the following essay, I show that Traditionalism explains archaeological and historical records and harmonizes with ancient myths as well. The modern empiricist will likely disregard such myths as the fancies of primitive imaginations, but that begs the question, for it is just another version of the progress thesis that Traditionalism rejects.

Cyclical History

Radical Traditionalism shares the same view of human history as our ancient forerunners from nearly every corner of the globe. As opposed to the linear model of history—whether ruled by an overriding purpose of by mere chance—the ancients accepted a cyclical model. This is evident in the texts of virtually every civilized race. The Hindus traced man’s descent across four ages or yugas, from the age of Truth (Satya Yuga) to the Dark Age (Kali Yuga), with the series comprising a single Great Age (Mahayuga). The Hellenic Hesiod, in his Works and Days, described the procession from a Golden Age to Silver, Bronze, and Iron Ages, which corresponds to the Persian rendition of the cycles. The Old Testament reveals that the Semitic peoples also shared this cyclical understanding. In a dream experienced by the Chaldean king Nebuchadnezzar, there stood a statue with a head made of gold, a chest and arms of silver, thighs of bronze, and legs and feet made of iron and clay, all of which eventually crumbled upon being struck by a stone.[1] The list can go on, with discussions of peoples from the Aztecs to the Japanese, but the examples provided are sufficient to reveal the universality of this cyclical concept.

The ancients also agreed that with each successive age, man becomes more and more distant from a primordial state of perfection. In the Golden Age, man lived in harmony with divine beings and according to absolute, transcendent principles that brought happiness, wholeness, and near immortality to individuals while it brought order and prosperity to collective life. With the ushering in of the Silver Age came a fall from this state of grace and the establishment of an imperfect existence, where those old principles were abandoned, the gods lost much of their divine nature, and man took a step away from cosmic harmony toward chaos. For the purposes of this essay, we shall elaborate on the Golden and Silver Ages, for it was in these prehistoric periods that humanity underwent processes that bestowed our multitude of contemporary mental and physical forms upon us.

The Atlantean Silver Age

The Golden Age was a period of perfection on all levels. Human life was directly guided by the gods themselves and therefore orderly, plentiful, and enjoyable. Though the Golden Age was long ago and its location long since lost, its memory is kept alive by the mythical traditions of nearly every people on the planet. Hesiod, writing in the eighth century B.C., describes this “Age of Gold” thusly:

Men spent a Life like Gods in Saturn’s Reign,
Nor felt their Mind a Care, nor Body Pain;The fields, as yet untill’d, their Fruits afford,
And fill a sumptuous, and enevy’d, Board.
From Labour free they all Delights enjoy,
Nor could the Ills of Time and Peace destroy;
They dy, or rather seem to dy, they seem
From hence transporting in a pleasing Dream.
Thus, crown’d with Happyness their ev’ry Day,
Serer, and joyful, pass’d their Lives away.[2]

Hesiod is one of few writers to directly mention the Golden Age and describe its qualities. Using his work as a reference point, however, the scholar can detect allusions to the same period in other ancient texts. For example, in Book 6 of the Mahabharata, the author discusses Mount Meru, “made of gold,” where the “measure of human life is 10,000 years” and “men are all of a golden complexion . . . [and] without sickness, without sorrow, and always cheerful.”[3] Outside the Aryan tradition, the Book of Lieh-Tzu (fourth century B.C.) describes what appear to be the inhabitants of the Golden Age:

All were equally untouched by the emotions of love and sympathy, of jealousy and fear. Water had no power to drown them, nor fire to burn; cuts and blows caused them neither injury nor pain, scratching or tickling could not make them itch. They bestrode the air as though treading on solid earth; they were cradled in space as though resting in a bed. Clouds and mist obstructed not their vision, thunder-peals could not stun their ears, physical beauty disturbed not their hearts, mountains and valleys hindered not their steps. They moved about like gods.[4]

Finally, we have in the Semitic memory the Garden of Eden, where man was first established on Earth at God’s decree. According to the Book of Genesis, those who dwelled there lived for nearly 1000 years in a blissful paradise.[5] The allusions to this pristine setting are numerous, from the Avestic recollection of a distant period in the Airyana Vaego, where man was under the aegis of the creator god Ahura Mazda himself, to the Buddhist remembrance of Shambhala, roughly translated “land of peace” or “tranquility.”

In tracing anthropogenesis, it is crucial to establish the physical location of this primordial paradise. Unfortunately, no material archaeological evidence lends any insight into this question. We are thus forced to rely solely on the mythological memories of our ancestors. Among the Greeks, this land “beyond the pole” where neither “pestilence nor wasting eld approach” the inhabitants was referred to as Hyperborea, meaning “beyond the north wind.”[6]

In his book Arctic Home in the Vedas, the Hindu nationalist and scholar Bal Gangadhar Tilak, writing in the early twentieth century, presents a vast array of clues from Vedic and Avestic literature to argue that the primordial paradise was located in the Arctic. Tilak explains that if one were stationed at the North Pole, the sky above would appear to be rotating around one “from left to right, somewhat like the motion of a hat or umbrella turned over one’s head.”[7] He also explains that one would see the sun continuously in the sky for roughly six months, followed by a period of dusk, night, and dawn of two months each. Thus for the Arctic inhabitant, a full year would appear to unfold as a single day.

With these astral phenomena in mind, Tilak proceeds to pinpoint allusions to them in the Aryan texts. For example, in the Mahabharata, Mount Meru is discussed in one passage as a place where the “sun and the moon go round from left to right every day and so do all the stars” and “The day and the night are together equal to a year to the residents of the place.”[8] He supports this with a selection from the post-Vedic Laws of Manu, which says “A year (human) is a day and a night of the Gods; thus are the two divided, the northern passage of the sun is the day and the southern the night.”[9] Tilak corroborates this evidence with clues from Persian tradition. From the Avesta we have reference to an “enclosure” in the Airyana Vaejo in which “the stars, the moon, and the sun are only once (a year) seen to rise and set, and a year seems only as a day.”[10]

The present conditions in the Arctic make it uninhabitable. According to Tilak, however, modern scientists have conceded that at one time in distant prehistory, perhaps in pre-Glacial times, the region was hospitable, fertile, and filled with life. Among these scientists is the geologist James Geikie, who in 1893 argued that “during the Inter-Glacial period the climate was characterized by clement winters and cool summers so that the tropical plants and animals, like elephants, rhinoceroses, and hippopotamuses, ranged over the whole of the Arctic region, and in spite of numerous fierce carnivora, the Paleolithic man had no unpleasant habitation there.”[11] Joscelyn Godwin confirms that such conditions were indeed possible when, as “numerous authorities” claim, “the earth was not tilted, but spun perfectly upright with . . . its axis perpendicular to the plane of its orbit around the sun,” which was the case in “primordial times.”[12]

Since the Arctic Golden Age took place many eons before recorded history, assessing its actual place in time is troublesome. Using Hindu calculations, Traditionalist René Guénon concluded that this Golden Age took place nearly 65,000 years ago.[13] We must prefer this number over Tilak’s hypothesized 12,000 years, as the latter would place the subsequent Silver Age far too near recorded history to be possible, especially considering that the fourth, Dark Age, “is said” to have begun only 6000 years ago.[14] In addition, it would be implausible to place man’s origins only 12,000 years ago, as the devolutionary processes that reduced him to his modern form could not have fully unfolded within that short span.

Eventually, the Arctic seat and its Golden Age met a catastrophic end for a number of reasons, both physical and metaphysical. In his magnum opus, Revolt Against the Modern World, Julius Evola argues that the Earth’s axis shifted positions slightly, ushering in a cataclysmic climate change.[15] As a result, the Polar Regions became inhospitable to most life forms. In ancient texts one finds numerous references to this tilting of the axis. The Taoist tradition recalls when the “pillar which connects Heaven and earth” was “snapped” (the axis is essentially an invisible pillar that unites the sky with Earth), explaining “why Heaven dips downwards to the north-west, so that sun, moon and stars travel towards that quarter.”[16] The Hebrew story of the crumbling of the Tower of Babel, which connected Heaven to Earth, is another example. The Avesta explains the onset of the climate change in a dialog between the creator god and his disciple, king Yima: “And Ahura Mazda spake unto Yima, saying: ‘O fair Yima, son of Vîvanghat! Upon the material world the fatal winters are going to fall, that shall bring the fierce, foul frost; upon the material world the fatal winters are going to fall, that shall make snow-flakes fall thick.”[17] As this event would have occurred tens of thousands of years ago, it likely coincides with the beginning of one of the various Ice Ages.

One more event, metaphysical in nature, is explained to us by the Old Testament. It tells of how the “sons of God” mated with the “daughters of man” and spawned a race of mighty giants, whose evil behavior, driven by the appetites of the flesh, made God unleash elemental forces against them.[18] These sons are likely parallels to the “celestial gods” who dwelled in Airyana Vaego, as well as the other gods and demigods that the ancient texts say lived in this primordial paradise. From the clues above, we can paint the following picture regarding the end of the Golden Age. Human beings lived harmoniously with divine beings in the Arctic paradise until the two entered sexual unions that produced powerful, semi-divine half-breeds. This action caused such a rupture in the cosmic balance of the universe that the Earth’s axis shifted, bringing on the Ice Age that turned the paradise into a cold wasteland.

Following the destruction of Airyana Vaego/Mount Meru/Eden/ Hyperborea, the semi-divine survivors were forced to migrate southwards. In their exodus they retained the memory of their Polar homeland, evinced by polar symbols such as the swastika (a bent cross revolving about a fixed point) and the axial World Tree, which traditionally links Midgard (Earth) with the realms above. Some settled in areas of North America and Northern Europe, but the majority regrouped in an Atlantic location to reconstitute their civilization.

If we are to make any conjectures about the race of our Hyperboreans, we must look to those people who carried with them the memory of the primordial home. By Hyperboreans, I mean the Arctic race of “men” who lived among the gods. Discerning the features of the latter is impossible, as they are not bound by the limitations of material existence; they could have been anthropomorphic, ethereal, or capable of alternating between the two. Our only clue is that they were “Golden,” which may be an allusion to vibrant blondness.[19]

In all of the civilizations discussed above, as well as in others, our concern would be with the upper castes, namely the priests and the military aristocracy, who preserved the memories of Hyperborea. Among the Aryan peoples of Europe, this task is simpler due to the abundance of physical evidence available, namely statues, frescoes, engravings, and physical remains. The ancestors of classical Greece and Rome, Germania, and Celtia, who brought with them the worship of Zeus, Saturn, Tuisto, and Dana, were evidently of a tall, robust, fair-haired, and fair-skinned Nordic stock. The fourth century A.D. physician, Adamantios, gives us a picture of the early Hellenes, claiming that “Wherever the Hellenic and Ionic race has been kept pure, we see proper tall men of fairly broad and straight build, neatly made, of fairly light skin and blond; the flesh is rather firm, the limbs straight, the extremities well made.”[20]

As we push further east, the evidence becomes less plentiful but nonetheless revealing. The Brahmins who carried to India the oldest extant accounts of the Golden Age in Mount Meru were of that same Nordic race. If one juxtaposes a modern Brahmin or Kshatriya with a member of the lower castes, it often appears that the former has something quite different “in his woodpile.” He would tend to be taller and fairer in complexion and occasionally possess blue or green eyes and, more rarely still, fair hair. Lower caste individuals generally tend to be shorter and darker, and although many have fine Caucasoid features, others display an Australoid phenotype. Kaiyata, writing in the second century B.C., affirms that White Brahmins once “flourished in a previous cycle of existence” but that their “descendants are rarely met with even now.”[21] The sixth century B.C. Kshatriya noble, Siddhartha Gautama (Buddha), is described in the Pali Canon as having abhi nila netto, or “very blue eyes,” a typical Nordic trait.

In the Far East, we have a non-Aryan milieu entirely. However, there is ample genetic evidence that tall, fair Whites roamed both Western[22] and Eastern[23] China long before the present-day Mongoloids. Taken with the racial description of the Buddha, we have enough to surmise a heavy influence upon China’s culture by Nordics or a stalwart white race akin to them. Since Buddhism influenced the development of Japanese religious culture, the same rule applies to Japan.

The list can go on, but we have already given sufficient proof that the bearers of the oldest and clearest recollections of Hyperborea were tall, fair, blue-eyed, and red or blonde-haired whites. It would thus be fair to conclude that the Hyperboreans, from whom they claim descent, were likely of a proto-Nordic race.

Part 1 of 2

[1] Dan. 2:35.

[2] Hesiod, Works and Days, 1.154–63.

[3] Mahabharata, 6.1.6.

[4] Lieh-Tzu, The Book of Lieh-Tzu, trans. Lionel Giles (1912), 36.

[5] Gen. 5:5.

[6] Pindar, Pythian Odes, 10.29, 10.41.

[7] Lokamanya Bal Gangadhar Tilak, Arctic Home in the Vedas (Poona City, India: 1903), 43.

[8] Mahabharata, 3.7.163. Quoted in Tilak, 64.

[9] The Laws of Manu, 1.67. Quoted in Tilak, 63.

[10] Vendidad, 2.40. Quoted in Tilak, 350.

[11] James Geikie, Fragments of Earth Lore: Sketches and Addresses, Geological and Geographical (1893), 266. Quoted in Tilak, 22–23.

[12] Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival (Kempton: Adventures Unlimited Press, 1996), 13.

[13] René Guénon, Traditional Forms and Cosmic Cycles (Paris: Gallimard, 1970), 24.

[14] René Guénon, The Crisis of the Modern World, trans. Marco Pallis (Hillsdale: Sophia Perennis, 2001), 7.

[15] Julius Evola, Revolt Against the Modern World (Rochester, Vt.: Inner Traditions International, 1995), 189.

[16] Lieh-Tzu, 79.

[17] Vendidad, 2.22.

[18] Gen. 6: 2–7.

[19] Julius Evola, Revolt Against the Modern World, 185. In his chapter “The Golden Age,” Evola contends that gold symbolizes the gods’ divine nature, which is “incorruptible, solar, luminous, and bright.” I see no reason, however, to reject the possibility that it could be a reference to something phenotypical.

[20] Hans F. K. Gunther, The Racial Elements of European History, trans. G. C. Wheeler (London: Methuen, 1927), 157.

[21] R. P. Chanda, The Indo-Aryan Races: A Study of the Origin of Indo-Aryan People and Institutions, Part I (Rajshahi: Varendra Research Society, 1916), 24.

[22] “Genetic Testing Reveals Awkward Truth About Xinjians’s Famous Mummies,” Khaleej Times Online, April 19, 2005.

[23] Li Wang et al, “Genetic Structure of a 2500-Year-Old Human Population in China and Its Spatiotemporal Changes,” Molecular Biology and Evolution, 17 (2000): 1396–1400.

Before I begin what many may consider a tirade, allow me to first be more specific about what “educators” denotes. I am referring here to administrators, i.e. principals and department heads, as well as teachers. Both types of educators are crucial to this missive, but the issues to be taken with each are different.

In my college years, education was put on a pedestal to be something righteous and noble. Characters would be formed, future leaders spawned, ideas contemplated to the delight of all parties, inner potentials fully realized, lives changed, lives saved, and new paths explored in the church-like classroom of an all-knowing, intellectual, benevolent, priestly lover of words, art, problem-solving, and knowledge. The bored child would become an enthusiastic student; the downtrodden child would lose himself in philosophy or history, discovering new lessons on life from the tribulations of our ancestors; the pragmatist would become a god of math and science; ignorant minds would be imbued with culture—with soul. Under the tutelage of a teacher—a Socratic or Platonic figure with illuminating presence—anything would be possible for a student.

The truth, however, is that our secondary education system is far from noble, righteous, or fulfilling. The basely-bred youths who walk into sixth grade at age eleven walk out of high school at age 17/18 with virtually nothing new implanted into their minds, and no enrichment added to their souls. If anything, they walk away thinking that the culture-bearing subjects (history, literature, English, etc.) are the most dull and worthless experiences of their lives. They scorn higher learning, loathe complex ideas, and laugh at big words; math and science are absorbed to an extent, but the understanding of American youths is outlandishly inferior to that of the Chinese, Indians, and many European nations (while they still maintain their Europeanness and have not fully succumbed to the cancer that is Americanization.)

There is no doubt that the prevailing Zeitgeist, comprised of restlessness, technological escapism, and anti-intellectualism, is largely to blame for the inability of education to really penetrate our youths’ minds. The last line of defense against this tide of ignorance-worship would be teachers—passionate, inspiring teachers—but these are in the microscopic minority.

The Facilitators of Education

When I was a sophomore in high school, I found the majority of my classes drab and sleep-inducing. Most of my teachers had the students take notes for two-thirds of the class, which took so long only because my peers were largely mental dullards who could not maintain the slightest attention span. In addition, however, the teachers themselves suffered a complete lack of personality. Their manner of speech was monotone, their demeanor unenthusiastic, and I found out at times that their breadth of real knowledge was basic. Without the teacher’s edition textbooks they would have been as lost wanderers in a desert.

I am not saying that some teachers were not excellent at their craft; if I did not know any truly great teachers, I would have insufficient fuel for my current argument. Out of every ten teachers, I would say that two or three actually made you want to attend their classes. There were some whose company I enjoyed so much that I attended school on the various “cutting” days (district-recognized days when students are allowed to cut school, believe it or not) just to hang out with them. There was one in particular, an English teacher, whom I can say was a crucial influence on the course my life took and the view I began to develop of myself.

Mr. X, as we shall call him, was a throwback to the hippie days; his style of dress and his passionate, outspoken admiration for Bob Dylan gave this away immediately. He once even confessed to my class that he used to live on a commune. Despite the reprehensible image of some poorly-bathed, drug-addicted anarchist that this description may invoke, he was a well-groomed man of superior knowledge to his fellow teachers. He knew the canonical works of drama and literature; he studied all of the major religions of the world; he read philosophy and history in his spare time. When he taught, his passions poured out and filled the room, drowning all in a temporary lust for knowledge that they would have otherwise never experienced. Even the dumbest of my classmates picked their heads up to view his cultured orations coupled with emphatic gesticulations.

Though he was clearly of the same liberal sentiments that afflict most baby-boomers, an odd and somewhat contradictory synthesis of beliefs also made him into something of a neo-Platonist. He got a paternalistic joy out of being a mentor and friend to all students, especially the “low-end” kids, as he called them, but at the same time was willing to acknowledge that humanity is comprised of “five percent who are thinkers, and the rest: breeders.” During several private conversations with him, he would tell me that I was more analytical and intelligent than my peers, and that it would be a gross injustice for someone like me not to go onto college. Of course, on other occasions he expressed the fear he felt about me leaning toward the far right in my sensibilities, a fear that he “would sometimes go to bed thinking about”—a con that I think is far outweighed by his pros.

Aside from the personal details of his character, Mr. X. was a lover of knowledge who instilled the same sentiments in his students. He made his class an open forum for ideas to be discussed, for complaints to be vented, for mutual understandings to be reached. His lectures, conducted in a style befitting an emotional stage performer, made students pay close attention. His projects were extremely fun and allowed students to imbue them with a little piece of their personalities.  He was a giver of information who buttressed intellectual development.

I offer the above anecdote to demonstrate how a great teacher should ideally behave. One who is able to foster a love of learning among all of his students without watering down content is what we need in American classrooms. Unfortunately for our youths, however, Mr. X. is vastly outnumbered by his exact opposites.

Most of our teachers today are simple people. They are not necessarily bad people, nor even are they unintelligent, but they are certainly simple. Rather than explore ideas and stimulate an incorrigible lust for education, they regurgitate excerpts from the drab textbooks mandated by watered-down, dry, mediocre curricula. They appear more like computers that display information for the class to record rather than human agents with communicative abilities. Their demeanor is unenthusiastic and without passion, which instills the same among their students. In many ways, they are virtually indistinguishable from the common 9-to-5, 5-day-a-week workers who love the sound of their cards punching out more than their actual jobs.

If a teacher is supposed to be like a master of his subject unto his apprentices, the students, then most of our teachers today fail to make the grade. Few have a truly expansive breadth of knowledge, especially in the realms of history and literature. The bulk of these teachers’ knowledge comes from the textbooks they use and the few facts they have retained from college. I have encountered many English teachers who hate to read and never do it in their spare time and some who do not understand basic principles of English grammar. I recall a history teacher who tried to assert that Adolf Hitler sought to kill anyone who did not have blonde hair and blue eyes—a statement one often hears from the uneducated rabble who know nothing of Third Reich history other than what they get from hearsay. He even pointed to a tan-skinned Indian girl who happened to have light eyes and said “Women like her would be the only ones Hitler allowed to live in his world.” Blatant stupidity.

H. L. Mencken summed up the situation excellently in his The Philosophy of Friedrich Nietzsche:

. . . school teachers, taking them by and large, are probably the most ignorant and stupid class of men in the whole group of mental workers. Imitativeness being the dominant impulse in youth, their pupils acquire some measure of their stupidity, and the result is that the influence of the whole teaching tribe is against everything included in genuine education and culture.

Some things I have observed in teacher lounges betray other undesirable traits among these mental workers. They make fun of their students by name, often calling them obscenities and sharing their personal lives with colleagues, not in an effort to collaboratively help the kids, but for a laugh. “So, I heard so-and-so’s mother is a crack-addict that beats him,” or “Yea, her father was the one who was arrested for such-and-such” are the kinds of things heard. Make no mistake here—many of today’s students are complete degenerates of base origin that will go nowhere fantastic in life. However, a professional educator of these kids should not be using their personal dilemmas and foibles as a source of entertaining gossip. Such a thing reeks of childishness and a lack of professionalism.

Allow me to conclude with some other details. Many teachers today give students “A” grades simply to avoid having to call their parents and set up meetings, so a student gets passed through the system with no increase in skill or knowledge; they give assignments they ultimately do not grade simply to pass the time; they curse at students; they curve grades to the point where nobody can fail, simply because they don’t want to deal with the inquiries of department heads and parents; they count as “test grades” things of the most minute importance, i.e. getting a progress report signed by parents, to increase their students’ grades and thus not have to deal with parents and administrators; they have no real interest in the content they teach; they hang out in bars until the late hours of the night when they could be grading; they smoke pot; they have sex with students, which has become prevalent as of late.

The list can go on, but the above picture serves well to illustrate what I mean when I say that most teachers are “simple people.” This especially refers to the younger teachers just getting into the workforce; among the older generation these foibles are much less frequent.

Their Bosses

If teachers today are substandard in quality, it’s only because the selection process is carried out by people of the same cut—nay, they are worse. Today’s principals, superintendents, and other administrators are some of the most corrupt, nepotistic, lazy, backbiting, dishonest liberal scoundrels ever to afflict education in American history. They are like average politicians, but their power extends locally rather than statewide or nationally. The policies they enact are destroying the minds of our nation, and the people they hire are chosen because they are not idealistic or aware enough to question or even notice said policies. To quote Mencken again:

For one thing, a teacher, before he may begin work, must sacrifice whatever independence may survive within him upon the altar of authority. He becomes a cog in the school wheel and must teach only the things countenanced and approved by the powers above him, whether those powers be visible in the minister of education . . . the traditions of the school . . . or in the private convictions of the millionaire who provides the cash . . .

Before I elaborate on the personality issues shared by administrators, a word on the “things countenanced and approved by the powers” is due. In the realm of education today, both on the secondary and college levels, there is a battle being waged over what is effective pedagogy. On the one side of the battlefield are those who support the traditional, lecture-based, master-apprentice style of instruction that has worked since the dawn of Western civilization; on the other lie the supporters of a revolutionary style—a style that seeks a virtual inversion of roles—referred to as “student-centered instruction” (SCI). The latter have been winning the battle as of late, which can only be expected in the Kali Yuga in which we live. One thing must be made clear: this new pedagogy, if it can even be called such, will sound the death knell of all intellectuality in this nation.

So what do these educational Bolsheviks believe? In essence, they seek a total leveling of the hierarchy between teachers and students. A suitable definition is offered by the Teaching and Learning Forum of 2000:

Gibbs (1992) offered a useful definition of student centred learning. He stated that student centred learning, “gives students greater autonomy and control over choice of subject matter, learning methods and pace of study” (p. 23). This view highlighted three core characteristics of student centred learning by promoting the idea that students should have more input into:

• what is learned,
• how it is learned, and
• when it is learned.

An important implication of this definition is the need for students to assume a high level of responsibility in the learning situation and be actively choosing their goals and managing their learning. They can no longer rely on the lecturer to tell them what, how, where and when to think. They must start to do this (Sparrow, L. et. al. (2000). Student centred learning: Is it possible? In A. Herrmann and M.M. Kulski (Eds), Flexible Futures in Tertiary Teaching. Proceedings of the 9th Annual Teaching Learning Forum, 2-4 February 2000. Perth: Curtin University of Technology. http://lsn.curtin.edu.au/tlf/tlf2000/sparrow.html.)

So in a student centered classroom the following situation will likely arise. Fourteen year-old ninth-graders enter a history course with no prior knowledge about the events and ideas they will be studying. Alexander the Great, the Investiture Conflict, and the Renaissance are terms with which they have no familiarity. They are expected, now, to assist the teacher in determining what topics should be studied? The ignorant one is supposed to inform the knowledgeable one whose degree signifies that he has mastered the content? And what of students having “input” into “how” and “when” material is covered? Students have no understanding of pedagogy, child psychology, or how to keep a group of their peers entertained and attentive. They have no understanding of what time sequence should be followed for historical study—ancient China and pre-modern Europe are equally foreign to them. From the very beginning, this philosophy is sheer madness. It’s one of those Leftist ideas that cry “I am utterly ridiculous” right away, like the idea of paying students to go to school (which has been debated, believe it or not.)

An immature adolescent has no ability to discern what should and should not be learned, how it should be taught, or when it should be taught. A teacher is only a teacher because he has fulfilled his collegiate obligations and demonstrated mastery over his subject matter, as well as his ability to impart knowledge onto others. Student centered instruction would essentially render all this training obsolete.

How is this pedagogy practiced specifically? To enumerate every possibility goes beyond the scope of this article, but one example is due. One type of exercise is the project-based learning activity, wherein students work in groups, both large and small, to solve problems and answer questions. The purpose is not for students to reach a goal set by the teacher, but rather, to come up with their own conclusions—to “construct their own knowledge” as the theorists call it. Whatever answers they concoct are to be discussed Socratically by the class, with the teacher acting as “facilitator” of the discussion rather than an arbitrator who says “correct” or “incorrect.” In the end, no real objective knowledge is obtained, but the students have worked together and developed a collective mentality.

A good teacher friend of mine told me about the response his department head gave him when he complained about the academic worthlessness of the above pedagogy. “Bah, the kids can learn names and dates on the Internet, man!” was the response. “Those details aren’t important for the curriculum.” In other words, the content means nothing as long as the students work together to come up with an answer, even if it is incorrect.

For a deeper explanation of what today’s curricula are degenerating into, I suggest reading the deliberate dumbing down of america (yes, all lower case) by Charlotte Thomson Iserbyt. The central thesis is that educational methods are being geared toward making young people collective, workforce-trained thinkers rather than individualist, intellectual thinkers—a prerequisite for the globalist aims of the powers that be. This is what today’s teachers must sacrifice their individuality for in the Menckenian sense.

So, many of our administrators are looking for teachers who are willing to be mediators rather than actual teachers. When they conduct interviews with job candidates, they carefully screen whether said applicant is an ardent supporter of SCI, or perhaps someone who is apolitical and will just go along with it. Candidates who betray support for the traditional methods, or any kind of intellectual loftiness (which could develop into opposition to SCI), are generally dismissed. Not every school subscribes to this pedagogy, but the numbers are gradually increasing.

Even if you removed SCI, administrators are still largely unlikeable people. Most of the time they hire personal friends or associates when positions open, but give mock interviews to other candidates in order to fulfill legal obligations mandated by the state. In other words, they will go through well over twenty interviews knowing in advance of this process who they want for the job. Much of the time this person is an unlicensed, barely experienced youth who’s fresh out of college. The grouchy, haggard secretaries assist them in this process by throwing the resumes of strangers into a pool but keeping those of known associates close at hand; the pool, I might add, is disposed of within a month.

I met an elderly teacher once who shared with me his trials in finding a job. He taught in one district for a few decades, and then retired to pursue a small business. Upon leaving, his principal said “You will be welcomed back here any time, if you so desire.” During his absence he traveled the world and gained experience that one could not gain elsewhere.

After ten or so years his family business went under. He decided thus to get back into teaching, but was not immediately welcomed back. Instead, he had to wait several years for twenty positions to be filled in the district before the principals would consider him; many of the new administrators were former coaches who had former students that they wanted to hire. The man had countless years of teaching experience under his belt along with years of traveling the globe, but as an aspiring social studies teacher, the employers still used the front that his “experience and abilities are not what we need at this time.”

What do we get as a result of this clannishness? Teachers hired not for their excellence in academia or their documented teaching capabilities, but for whose barbecues they go to or whose cousins they’re dating. Teachers like Mr. X are gradually being pushed out so that semi-intelligent, unlicensed, frat-boyish kids with no recorded ability can be used to dumb down our youth and turn them into globalist workers for the future world village.

If you want your kids to get a somewhat decent education, the best bet is to enroll them into a private school. Some of the above problems prevail, but their standards of teacher excellence are still a bit higher. If you have the time and money then it would be an unforgiveable injustice not to try home schooling.

This realism comes from an unlikely source: recent online discourse about “game,” i.e., techniques for picking up women. Some white nationalists will reject all talk of “game” because of its Negro gutter slang and Jewish promoters. But in spite of its origins, I wish to argue that game is merely the reassertion of nature and Traditional wisdom about sexuality in a form adopted to the present Dark Age (Kali Yuga), and that white nationalist men need to master it if their genes and values are to survive into the next Golden Age.

In traditional societies, men rule over and take care of women. As girls, they are ruled by their fathers. As wives, they are ruled by their husbands. As widows, they are looked after by their sons. Even a woman who enjoyed some choice in the matter of mates still received her male suitors under the lawful supervision and watchful eyes of her father, who hoped to find a man of the requisite caste, ability, wealth, and physical prowess, for these factors would ensure her continuance of the family bloodline and the protection of her and her offspring.

As the West underwent decline thanks largely to the revolutionary upheavals of the eighteenth and nineteenth centuries, women were kept in their traditional place more by social expectations than the legal rule of their male superiors. This persisted, more or less, until around the 1960s, when the Free Love counter-culture fully liberated women to do whatever they pleased. Today, all constraints have been cast to the four winds, and women roam the world acting on their own proclivities.

I am no misogynist; I am merely an observer with a knack for characterization. One thing I have noticed about women is that their minds are chaotic places, rife with insecurities, second-guessing, emotionalism, sensationalism, caprice, naivete, worries, self-contradiction, and an unhealthy preoccupation with immediate concerns.

Add to this the slew of other uniquely female maladies: premenstrual syndrome, Munchausen Biproxy, and post-partum depression, among others.

Now, throw women into a society that is the epitome of chaos, where men are effeminate, family life is turbulent (and daddy issues are nine times out of ten the cause of female self-ruination), drugs of every sort are easily accessible, and all positive values are inverted. Thus you have the potential for raw, unadulterated lunacy. These are the times we live in, and being wired as they are biologically, we almost cannot blame women for their often senseless behavior.

The senseless behavior that concerns us here is that of choosing male mates who would come across to most of us as either ugly, stupid, or downright degenerate. There are many beautiful, bright, and successful women out there who have their arms around sloppy, slack-jawed, grotesque morons of every race. We have all seen it, and we have all been equally confused, outraged, and discouraged by it, I’m sure. “How can that be possible?!” we would say to ourselves or the friend next to us. Many of us would then think “I’m good looking, successful, and can carry an intelligent conversation. Why don’t I get girls like that?”

The truth is that these evolutionary throwbacks have an advantage over the cerebral types in courting the hot chicks—an advantage that generally proves to be most decisive. Among today’s young crowd, it’s called “having game.” As the phrase is undoubtedly of urban slang origin, allow me to consult the Urban Dictionary website:

“The ability to seduce anybody of the opposite sex . . . or same sex for that matter.

10 minutes after he met her (he) was hittin’ dat ass, dat dude got mad game.”

What exactly does “the ability to seduce anybody” entail? Nowadays it requires a series of mental games that someone with street smarts is capable of playing, and playing well. The woman’s mind, again, is a complicated place. It is like a rotating sphere with a number of different buttons, each of which can be pressed only within a limited time span. If you miss a button, it loses its overall effectiveness by its next rotation.

Most importantly, one needs to determine the proper sequence in which to press these buttons, as the wrong one could result in total, perpetual rejection. Another could land one in the ever-dreaded “friend zone,” wherein a woman sees a man purely as a platonic friend and will never consider him in a romantic fashion as long as they both shall live.

The game starts the second a man speaks to a woman, and may continue indefinitely depending upon what the man is seeking; the goal nowadays is usually to get the girl in bed. The pressing of the right buttons at the right time produces an electrical shockwave in the woman’s head that tells her “This man is sexy and I want to get to know him,” even if he is not physically attractive, and even if he is, in every other regard, an asshole.

Allow me to repeat: good looks, intelligence, social stature, education, and wealth are not sufficient for scoring with women anymore. Women have such an unlimited array of choices nowadays due to their liberation that the only way to truly snag one is to get into her head and steer her in your direction. That is what having game is all about, and that is an ability that we white nationalists need to develop if our race is to have a shot at survival.

I absolutely loathe playing mind games; whenever I stoop to the level of borderline childlike idiocy that is often necessary when “spitting game,” I feel almost like a shell of my true self. But this is the Kali Yuga, and game, like most forms of dishonesty and manipulation, is necessary for us at this point in time. Think of it as behaving like an agent provocateur with a crucial objective.

Most white nationalists are extremely cerebral people, and many more still are well-kempt, handsome, masculine fellows. I have met some of the most brilliant and most noble-looking men among this crowd. But the highly intelligent mind, with its preoccupation with lofty ideas and the like, is so foreign to the mentality one needs to pick up women that many of our kind simply have trouble finding mates.

We expect that the epitome of graceful white womanhood is out there for our taking, and that the rightness of our Cause and nobility of our spirits is all we need to get her. Unfortunately, this is far from the case. As such, a streak of self-defeating misogyny has arisen among our ranks, as well as among intelligent whites who don’t subscribe to our ideals.

Here is an example from Occidental Dissent (October 25, 2009):

Young women these days have been stripped of all culture, taste, and refinement. The last traces of respectability are quickly vanishing. It is harder and harder to find a mate who is intelligent, somewhat interesting, and isn’t a whore. Increasingly, I find myself entertaining the dark thought that women are only good for one thing, which is sex. Most of my friends have already arrived at this conclusion.

Hence, this post. Young women are suckers for cads. They deliberately seek out exactly the guys who are most likely to use them, treat them like shit, and dispose of them. They all entertain the same fantasy of being able to control males of this sort; often times in full knowledge of what they are getting into.

He’s right about one thing. Women have lost culture and refinement, but it’s only because the type of  civilization that once predominated has been supplanted by the Kali Yuga (the age of chaos), which itself is the fault of past generations of men. Without the order bestowed on all Life that is only possible by the agency of Higher Man—the culture bearer—one cannot expect a naturally chaotic creature to maintain her respectability on her own.

The author is wrong when he says women “deliberately seek out exactly the guys who are most likely to use them, treat them like shit, and dispose of them. They all entertain the same fantasy of being able to control males of this sort.” You see, it is not a love of being abused that drives women into the arms of “cads,” but rather, the skillful “game” that cads employ to get them. They mistreat women later on simply because they can. Say what you will about them, but they know how to control a woman’s mind.

What makes a race truly great is its ability to evolve and adapt to continually arising problems. The state of women today is one such problem, and rather than giving into despair and bemoaning how “whorish” and “uncultured” they are—both of which only lead to sexless “blue balls”—we ought to be surmounting this dilemma.

We are smarter, nobler, and better looking than the average cad, and if you add those traits to a little bit of “game,” the odds would be overwhelmingly in our favor. Again, these traits are not enough in themselves, but they do lend support at certain points. Think of game as the battering ram needed to breach an enemy castle, and a man’s positive personality traits as the ram’s covering arrow fire.

If you refuse to develop your own game and would rather sit and complain about how low women have sunk, then our race will not have the future generation of leaders it needs to carry the torch of civilization. It requires much trial and error, but the perks of success far outweigh the cons of how silly one might feel while “gaming.”

A successful game results in sexual intercourse—which should be reinforcement enough—and, later on, loving companionship. With the latter comes the possibility of converting the woman to our Cause—“culturing” her. I can attest to this from personal experience; once a woman loves you, or at least cares for you enough, she is much more willing to embrace thoughts and ideas that were hitherto completely absent from her mind. Most women can be brought into the fold only in this way.

There is also a non-sexual incentive for mastering the art of seduction. One who knows how to manipulate women has the potential to manipulate the masses, for they are essentially passive and feminine. From getting women’s numbers, one of our own can gradually ascend to getting people’s votes in a local election or something similar. Just look at David Duke.

The Practical Side of Game

We shall now move to an examination of how game is carried out; the popular phraseology is “spitting game.” Fortunately, the Internet offers an endless array of blogs and tip-giving websites for our use. Some of these, no doubt, were written by urban Negroes and other hoodlums, but the utility of their ideas is far more important than their origins.

Firstly, one must understand that there is no single method of success. Different situations call for different approaches, be they at a bar, in a library, or at work. Game is only the first principle—the will-to-romance, if you will—and tactics are different manifestations of it.

For example, a man should never single-handedly approach a group of more than two girls for the sake of meeting one of them. For one, female gaggles tend to think that if all of them aren’t getting attention, then none of them ought to. Secondly, the man in question will simply appear strange to them. “Why is he all alone? Doesn’t he have any friends? Can’t he see that it’s a girl’s night out?” are the thoughts that will be running through their minds.

The film Big Daddy hits it right on the head when Sonny teaches Julian that “initiating the conversation is half the battle.” Such is why this is the most difficult part of gaming. The possibilities in this regard are absolutely coterminous with the context, which means that one cannot give a solid answer as to “how.” I can, however, give a few examples of situation manipulation.

I was once at a restaurant that had a bar right next to my table. Sitting there was a tall, slender blonde with blue eyes whom I resolved to meet. As it just so happened, this place was a microbrewery with its own unique assortment of beers, one of which was titled “The Blonde Bombshell.” I strategically walked up to the bar in a spot next to the woman and placed my order with enough volume for her to hear it. Surely enough, like clockwork, she responded.

“A fan of the blondes, eh?” she inquired with a come-hither look in her eye. “Guilty,” I responded with a smirk while slowly shaking my head. A longer conversation then spilled out naturally, I got her number, and the rest was fait accompli.

It’s really just about sizing up the situation in a Sun-Tzu fashion. If a girl looks like she’s in a pissy mood, don’t waste your time. If she appears to be totally absorbed in her cell phone, she’s likely talking to one or more other guys already (and she’s also probably high-maintenance). If several men have been approaching a woman that night, you will just appear to be a dorky cliché to her if you follow suit. Sometimes you will even get lucky and a girl will approach you, making the game outlandishly easy.

After initial communication occurs, the button-pressing begins. Below are some core methods to stick to provided by becomeaplayer.com, with my additional commentary.

SMILE. Remember to smile constantly; while you’re talking, while you’re listening, while you’re doing just about anything. I can not stress this rule enough, smiling is the most powerful weapon in any player’s arsenal. It let’s the women know that your probably a fun guy to be around and someone they would like to know or be involved with.  This single rule alone can improve your success with women by over 100%, use it wisely . . .

Subliminally, smiling communicates self-confidence and superiority, for we only smile and laugh at things to which we feel superior. Make sure you look her dead in the eye as well. Looking away suggests insecurity, which will destroy your chances immediately.

Never talk too much or bring up subjects that will be boring to her; let her initiate the topics of discussion and do most of the talking while you simply relate yourself to her statements by saying things like “me too.”

The second one is extremely important. Do not discuss politics or give any inkling as to your racial views. Keep the conversation simple and try to keep her talking about herself. The indoctrination process can begin several months later, after you’ve already had sex with her and she’s eating out of your hand.

Tell her a joke, because jokes stick in your head.

By this, the author is not talking about going up to a girl and saying “So, did you hear the one about the bear and the rabbit?” Instead, be sarcastic in your speech. Make fun of her playfully if she slips up with a word, says something that doesn’t make sense (which they are prone to do), or does something else unusual. They are insecure beings, and if a man demonstrates that he is above them, they eat it right up.

My sardonic ways of conversing have almost always been my means to success. I recall one date I had with a beautiful, busty woman who had a funny voice, recited odd inside jokes that I could not possibly understand, and had a bit of snot in one of her nostrils. I tore her apart playfully for each quirk, making her extremely self-conscious but nonetheless enamored. If she were a male friend there would have been a brawl, but women love being picked on for some reason. One year later we concluded a long, passionate, rewarding relationship that I’ll never forget; I even made her racially conscious.

Another tip, which is somewhat intertwined with the above, reads:

Always compliment women, and they will always feel good about you, but don’t overdue [sic] it or they will think your [sic] just trying to score points (which you are, but you don’t want them to know that). Try to sound sincere and give her a unique compliment that most people will overlook. Once you’ve gotten comfortable with complimenting women in general, the next step is to begin giving them negative compliments (negs) in order to disqualify yourself as someone that is trying to pick them up. By doing this, you will have a non-threatening presence from then on and will be able to game her from a much more powerful position. The basic form of a neg is a positive followed by a negative, for example “I like the color of your shirt, but it fits a little funny on you . . . is it too small?”

There is an important dynamic to compliment-giving that the writer overlooks a bit. Firstly, never be too direct in your compliments during the first conversation with a girl. If you say, for example, “You are damn beautiful tonight,” she is likely going to think that you are odd, or even creepy. Save those remarks for a third or fourth date. Even the Baron Julius Evola offers some advice in this regard:

“. . . she is like a flame feeding itself . . . she loves even more as the object of her love does not commit himself, does not open himself up, and even creates some distance. . .”

In other words, she does not need endless compliments. The man who keeps dishing them out appears too eager—almost feminine in his own right. Offer a compliment only if she brings up a target, such as: “Yea my hair is a rat’s nest today,” upon which you say “You’re crazy. It looks fine.” Or better yet, leave a “neg.”: “Yea it is, in fact, I see some things crawling around in there.” After such a neg, smile and let her know you’re messing around. If she’s sitting or standing next to you, you might also give her a light shove with your elbow while reassuring her. If she playfully slaps you, touches your leg, or says “Screw you!” while giggling (do I really need to provide a translation here?), you are in like Flynn.

Finally, when the conversation is all said and done, do not ask for her number—demand it. Instead of “So, can I have your number?” it ought to be “I’m thinking you should give me your number so we can hang out some time.” This evokes your masculine auctoritas, your lordliness.

Nine times out of ten, you will not sleep with the girl that night. The game must therefore go on for a few more weeks. Evola offers more advice:

“. . . the feminine principle, whose force is centrifugal, does not turn to fleeting objects but rather to a ‘virile’ stability in which she finds a limit to her ‘restlessness.’”

In other words, you must be as a sun to her planet. Calling or texting the next day is a sure-fire way to kill your chances, as this suggests over-eagerness. Most of the time the girl will call or text you anyhow. If this does not happen, wait two whole days before initiating contact. After hanging out becomes a routine, never come across as “needing” to see her. The idea is to appear as a Stoic, unmoved mover that could not care any less about her; they see it as an enticing challenge, and it works every time.

My worst failures occurred when I was calling almost every other day, always being the one to request a hangout. I was being a “nice guy”—the worst mistake any man can make. The Hollywood image of the reserved, shy, apologetic, nice pipsqueak, usually played by some Jewish actor, does NOT get the girl. Don’t be Jon Cusack or Jason Biggs, but Jason Statham or Colin Farrell (but don’t smoke like the latter!).

Some words regarding text messaging: Women love to do it, and although I absolutely loathe it, it’s yet another arena in which we must be masters. Texts should never be very long, and one should never send two in a row. Let the women keep hammering you with the questions. Respond with simple, basic answers that prompt more questions, and always give about five to ten minutes before responding. If she does not respond, be patient even if it means waiting three hours. In his novel Mister, Alex Kurtagic offers similar guidelines in the scene describing how the main character met his wife.

* * *

The “button-pressing” ideas given above should be considered a basic framework for spitting game, not an absolute equation. Each situation and each woman may call for something different. A girl with daddy issues is more likely to respond to crudely humorous remarks, while a girl from a healthy household might demand more intelligent manners of expression. A woman who’s had a few at the bar might have a better sense of humor than a woman in a bookstore who is sober.

On the other hand, a guy who is physically attractive will have better chances (covering fire) and could probably get away with a few slipups (incorrect button sequences), while a chubby guy will need to have his game down to a T to succeed. It’s all variable, but one becomes more capable in sizing up situations with practice and a little advice.

I have a friend who has slept with well over forty women. He is not particularly handsome, standing 5’7” with a beer-gut, tiny balloon-like hands, and a goat-like beard; to bust his chops, I call him “The Hobbit.” Nevertheless, he has one of the most flawless games I have ever witnessed and has landed countless gorgeous ladies as a result.

Not only does he know what to say and when to say it, but he also has an uncanny ability to determine what types of women he’s dealing with. If a girl comes across as having a high level of self-respect and intelligence, he generally avoids her. If a girl appears to be less-than-bright with insecurities and daddy issues, he pounces like a lion upon a gazelle—“Easy targets,” he calls them. His current woman was initially won over when he wrote her a note that said “I want to *** you like it’s the last supper.” He read her signals, knew what she would respond to, and dished it out with surgeon-like precision.

One important thing to note is that some women will not respond to you no matter how well your game is. A small minority of women have specific types of men that they prefer, i.e., guidos, gangstahs, blondes, brunettes with blue eyes, bodybuilders, etc., and will never deviate from these preferences. Often times women will only date members of a certain race, be it their own or another (the latter is unfortunate). I’ve gleaned from my experiences that the greater majority will respond to men who appear to be of their own race or something akin to it, and who have good game, regardless of sub-categorical types. As white men, that means we have a big pool to fish in.

Instead of dismissing game as something plebeian or that only works on dumb “whores,” we need to be open-minded and give it a shot. Intelligent white men, especially those of our creed, need to master the art of seduction. It is a Dionysian impulse that must be cultivated if we are to keep up with the nonwhite hordes that multiply indiscriminately every day, sometimes out of unions with our own men and women.

To those men who think me a braggart, I suggest you go to a bar or other public venue and give gaming a shot. If you already have a girlfriend or wife then you only substantiate my argument because it took a good game on your part to snag her! If you refuse to try it and would rather sit around in a misogynistic despair, then there is no hope for you or the generations of white posterity that you could have sired.

To those women who deem me a sexist, I suggest you search your souls a bit more deeply; look back on your ex-boyfriends and past one-night stands and reassess exactly what you were attracted to about them. If you find yourself saying “he appeared very confident” or “he was really funny,” then you only prove my argument—you’re talking about his good gaming skills.

Women have become merely another battlefield on which we white men must prove victorious if we are to save the race. Rise to the challenge that is the busty, smooth-skinned, broad-hipped, doe-eyed, sleek-figured white vixen!

We are better in every way than the meatheads, whiggers, metrosexuals, gangstahs, Asian sensations, guidos, potheads, and other goofballs out there who land beautiful women; those women could easily be ours.

We cannot allow ourselves to be outdone by slack-jawed, lazy-grinned, physically disproportionate, genetically-debased material simply because they have the courage to “hollah’ at” girls while we keep to ourselves and bewail the dating pool.

Yes, girls are wired crazily, and they often times act stupidly, but it is our job to be their source of mountain-like centrality. We must conquer them, bring them into our orbits, and turn them into the proud mothers of our future through our irresistible auctoritas.

Their whoreishness, erratic behavior, uncertainty, irrationality, insecurity, and the like ought to be seen as exploitable weaknesses, not impregnable fortifications.

Get out there and spit some game, white man! It will take many tries if you’re new to it, but that’s how one learns. Don’t feel self-conscious, and don’t get discouraged; heed the words of Nietzsche: “Be of good cheer! What matter! Learn to laugh at yourselves!”

And for God’s sake, get laid.

Nathaniel Drake, the hero of "Uncharted" II: "Among Thieves"

On October 13, 2009, Sony Computer Entertainment released Uncharted 2: Among Thieves for the Playstation 3 video gaming console. It was received warmly by nearly every video game critic in the US, having won numerous awards including “Best PS3 Action Game” and given a nearly perfect rating across the board. Adam Sessler of G4 (a video gaming news channel) even claimed it is the “best single-player game I have ever played” in a recent review. The game’s Creative Director, Amy Hennig, recently stated that she “would definitely say it’s exceeding expectations” regarding total sales thus far; nearly 900,000 copies were sold within the first week of its release.

As white people still constitute the majority in the US (albeit probably for not much longer), and since video games are integral to the lives of American youth, the game’s nearly record-breaking sales certify that innumerable young white people are playing Uncharted 2. As a white racialist and a gamer, I thought it pertinent to give the game a whirl and see if it held anything racially positive for these young minds. I was skeptical at first, assuming the game was just another shootem’ up with no substantial plotline; having just completed the game, however, my opinion has done a 180. While the game is not quite the racial treasure trove that The Elder Scrolls and other role-playing games are, it still bears many notable, racially healthy qualities that make it a game fit for any wholesome white household.

The player assumes the role of Nathaniel Drake, a ruggedly masculine treasure-hunter and fictional descendant of Sir Francis Drake. At the beginning of the game, Drake agrees to take a job offer to steal a Mongolian lamp from a Turkish museum that is rumored to contain clues regarding the fate of Marco Polo’s lost ships. With the help of characters Harry Flynn and Chloe Frazer, Drake climbs, ducks, swings, grapples, and tranquilizes his way through the museum to the artifact—leaving a trail of unconscious Turks as he does so. He finds within the lamp a map written up by Marco Polo himself; the map reveals the location of the ships that were lost on Polo’s disastrous homecoming voyage, and hints that one of them was carrying a mythical object, the Cintamani Stone, which it recovered from the lost land of Shambhala. At this point, Drake is betrayed by Flynn and left for the Turkish police to apprehend.

After three months in a Turkish prison, Drake is freed due to the “palm-greasing” of a few officials by some of his fellow treasure-hunting friends, including Chloe. He then embarks on an adventure to track down Flynn and his employer, a brutal Serbian warlord named Lazarevic (who reminds one of paramilitary leader “Arkan”), and also to secure the Stone for himself. He ultimately discovers that the Stone has the ability to make those who possess it nearly invincible, hence Lazarevic’s desire for it. From Borneo to the Himalayas, the player must control Drake as he climbs mountains, belays himself across chasms, swings from vines, escapes collapsing bridges, shoots down helicopters, hops train cars, all while facing off against hundreds of heavily armed Serbian paramilitaries a là Indiana Jones. He meets a variety of interesting characters along the way: in a Tibetan village he discovers a former SS officer who murdered his entire expedition to prevent Hitler from obtaining the Cintamani Stone, and then “went native.”

Ultimately, Drake ends up in Shambhala itself to battle against Lazarevic while also fending off a legion of debased humanoid guardians of the realm.

Racially Healthy Themes

While the game provides a gripping, action-packed storyline that keeps the gamer on edge, it also offers a racially positive experience for the young mind. For starters, all of the main characters are white: Drake is a rugged, muscular brunette with a five o’clock shadow; the main female characters, Elena and Chloe, are an American blonde and English brunette, respectively; then there’s the American, Sully; the Australian, Flynn; the German ex-Nazi, Schafer; and the Serb, Lazarevic. The only non-white character of significance is a Tibetan mountain man, Tinzin, whose inability to communicate with the others in English makes him appear somewhat subordinate.

Next to this, the game promotes endogamous relationships: Drake has a romantic history with both Elena and Chloe, and there is even a steamy make-out scene between him and the latter. At the game’s end, a sarcastic yet affectionate dialogue between Drake and Elena implies that they will end up together for the long haul. Meanwhile, Sully begins to chase after Chloe, causing Drake to jokingly yell “You’re a sick old man, Sully!” To top it all off, these interactions come across as realistic and down-to-Earth—the sorts of conversations that regular people have regarding sex and relationships.

Of no mean importance is the way the game lauds heroic masculinity. Drake represents the standard of the virile hero: he’s handsome, physically fit, athletic, and adheres to honorable behavior. On one mission, the player must control him as he hoists a wounded reporter, who is white, through the war-torn streets of a besieged Nepalese city. Though he does not know the man, and though he suspects he may even be Elena’s (his ex) new boyfriend, he endures the pain of dragging him out of harm’s way amid whizzing bullets. Even Chloe’s desperate wish that Drake leave him behind has no effect; he presses on like a classic hero. In other missions Elena and Chloe are captured at different times, but Drake does not cease his pursuit until he’s rescued both, as a truly Aryan man would.

The game is also littered with Indo-European mythological themes. Drake ultimately locates the seat of Shambhala, a mystical land of significance to the Indo-Aryan tradition. Esotericist and spiritual father of the European New Right, Julius Evola, describes it as “the mystical ‘northern city,’ or ‘city of peace,’ also thought to be the island on which the hero Gesar was said to have been ‘born’ (just like Zarathustra was born in the Ariyana Vaego).” It “will be the birth place of Kalki-avatara, the one who will put an end to the Dark Age.” Shambhala is of course an Eastern rendering of what the Greeks called Hyperborea, “the land beyond the North Wind” (Pindar), where Apollo is said to dwell; this was also Asgard to the Germanic peoples, wherein dwelled the race of gods (Aesir) led by Odin.

The game even does an excellent job of tying Eastern and Western Aryan Tradition together. When Drake reaches Shambhala, he finds that it is not actually a stone that Lazarevic is after, but a blue resin secreted from a giant tree in the city’s center, the “Tree of Life.” Anyone schooled in Nordic myth knows this tree to be the Yggdrasil, which connected Earth (Midgard) to the various realms beyond. One is also led to this conclusion upon reflecting on an earlier scene in the game when Drake finds a picture of the “Irminsul” among the murdered bodies of Schafer’s expedition crew. Instead of infinite knowledge, however, the tree in the game offers superhuman strength to those who eat its resin.

To be fair, the game does have a few drawbacks. For one, Lazarevic’s quest for Shambhala and the powers held therein is portrayed in a negative light. He comes across as a bloodthirsty mercenary eager to become a global tyrant. According to European traditions, however, such a quest is to be considered a heroic endeavor. An example is Parsifal’s quest for the Holy Grail (a symbolic representation of the powers hidden in Shambhala and the self-overcoming that one experiences upon receiving them), which he went on in order to help restore peace and order to Camelot. Evola would probably have this to say: “Here we find a fundamental and characteristic motif: the transformation into sin of what in the Aryan version of the myth was regarded as a heroic, bold deed, often crowned by success.” Another problem I have with the game is the use of a Serb militiaman as the main antagonist; this may perhaps further the American anti-European party line that the Serb Christians are evil but the Albanian Muslims and their drug-dealing, slave-trading, terrorist vanguard are completely innocent. These aside, the cons are much fewer than the pros in Uncharted 2.

In the ideal white ethnostate, video games will not play as crucial a role in young peoples’ lives as they do in the technocratic, zombified monstrosity that is America. The time that is spent on digital entertainment, however, would not be wasted on a game like Uncharted 2. It praises heroism; it shows that interpersonal relationships among whites can be adventurous and exciting, and that sexuality between a white man and white woman is enticing and invigorating, even if it is portrayed in a pixelised cartoon; it also informs the gamer of his Aryan ancestors’ myths, which may even encourage personal study along those lines. When I have children, Uncharted 2 will certainly be allowed to go on their game shelf next to The Elder Scrolls III and IV. Of course, they will not have access to these until they’ve completed their daily rounds of homework, personal study, and exercise!

Let us first take a closer look at the curricula. Students today sit through classes that offer nothing in the way of academic rigor when compared to the classes of fifty years ago. Back then, secondary school kids studied all the major liberal arts, including Latin. English classes demanded that students read major works of literature from Tolstoy and Shakespeare, not the dull novels of John Steinbeck or Harper Lee. Math and science classes were certainly more difficult than they are now, as evidenced by the report A Nation at Risk. All of these highly cerebral subjects fostered mentally and culturally enriched students: Latin gave them a better understanding of English and enhanced their communication skills; math and science made them more rational problem-solvers; literature offered the same benefits as Latin, plus the added knowledge about history and life in general that came from studying the experiences of different characters from other times.

What have our youth now? Well, the math and science are still there, but the fact that most European and Asian students are better mathematicians suggests that our courses are not very rigorous. English classes are a complete joke. Most of the young people I meet nowadays have a horrible command of English (even American-born ones), and few have read anything other than Of Mice and Men and The Great Gatsby. Even many of my fellow college students from a year ago had substandard ability in writing; there was one event that I will never forget when a professor for one of my classes went off on a tirade about how she knows 8th graders that write better than my colleagues (not to brag, but she specifically excluded me from her insults). The possibility for any cultural enrichment has been removed due to the over emphasis on “multicultural education.” Instead of focusing for several weeks at a time on Greek, Latin, English, French, or Italian literature, as it used to be done, students are being bombarded with single works from Asia, Africa, Europe, and the US, within a few weeks. From this they learn virtually nothing about the host of cultures they are examining, only a confused mess of different narratives. History education barely even exists anymore, and it won’t be long before such classes are cut completely so that we can increase the math and science in an effort to keep up with China (which will not happen anyway). Believe it or not, I’ve actually met students from schools where history was only taught during detention, as a form of punishment.

Now let’s look at the students I keep mentioning.

Never before have I met a more undisciplined, unintelligent, ignorant, restless, uncontrollable — and in many cases, flat out uneducable — rabble. The majority have no desire to learn, which they make clear by their constant interruptions, side conversations (about the most irrelevant topics), requests to use the bathroom, and complaints about work. Those who actually leave the class to go to the bathroom walk as slowly as possible, stop into other classrooms to say hello to their friends, take forever once they get to the bathroom, and walk even slower on their return to class. My time in various attendance offices has informed me that at least a hundred students simply don’t show up to school or come in late each day, the majority of these being black and Hispanic. Many times it’s impossible to even confirm absences with parents, as they cannot speak English.

While sitting in the teacher’s lounge, I’ve overheard countless conversations in which teachers complain that their students don’t even know their times tables. Let me repeat that: high school students don’t know their TIMES TABLES! I was forced to memorize these when I was nine years old! That some still have not done so says that (A) they are of below average IQ, and (B) their elementary and middle school teachers were lazy scoundrels who simply passed them through the system. “Someone else’s problem,” they likely said to themselves. Of course, nowadays it’s virtually impossible to hold students back for poor performance. The same parents who were never there to check homework or help study suddenly appear to bitch and moan to the education board that their kids are geniuses and shouldn’t be held back.

Borderline public indecency is also rampant throughout public secondary schools. Young girls wear the most form-fitting and scanty garments available, and it’s not uncommon to see exposed lingerie. Slack-jawed degenerate boys still sag their pants for the world to see their boxer shorts. Lesbian couples make out in the hallways between classes, and whorish little white girls hang onto the arms of ape-faced, prognathic Negroes with lazy grins and charcoal-dark skin. The parents obviously could not care less, are trying to be fashionable, or are simply incapable of maintaining any control. Regardless of which is the case, it’s apparent that they should never have become parents.

The above problems are of course systemic. For one, it’s impossible to maintain a properly functioning education system when droves upon droves of subhuman mongrels flood society from Africa, Asia, and South America, all with their unique yet irreconcilable modalities. The classes need to be continuously debased for the sake of “cultural responsiveness.”

Another problem lies with American culture (if you can call it a culture) at large. Technology has completely consumed the youth generation via text messages, Ipods, video games, instant messaging, fantasy football, and of course, wit-dimming television shows. The idols provided to the youth from movies, shows, and music spew the same message of “rebellion” against all forms of authority, be it parents, teachers, counselors, etc., and parents seek to be fashionable by allowing the goalless rebellion to continue unhindered. Self-expression for the sake of “originality” and “being different,” no matter how ridiculous the results, is continuously drilled into the youth’s heads through the aforementioned sources.

The Frankfurt School has won the culture battle.

We are now left with a hopeless generation with only a small minority that is capable of really learning and synthesizing anything.

The future looks awesome.

The setting is pretty run of the mill for movies of this type: a post-apocalyptic America that’s been depopulated by ravenous hordes of diseased cannibals. For whatever reason, the audience never finds out exactly what brought on the infestation. The only clue is given by the main character and narrator, Columbus (played by what can only be called a Jewish version of Michael Cera named Jesse Eisenberg), who says the outbreak began when “patient zero bit into a contaminated hamburger.” The zombies themselves aren’t sluggish corpses a la George Romero, but rather flesh-craving marathon runners who regurgitate blood like in 28 Days/Weeks Later. It is not directly specified whether one has to penetrate their brains to kill them like in most zombie films, but most of the kills in Zombieland involve some form of cranial destruction; guns, baseball bats, cars, toilet lids, and even falling pianos are used in defense of humanity.

Anyways, the film begins with Columbus narrating some of his “31 Rules” for surviving a zombie onslaught. These include having good cardio (after all, “the first ones to go were the fatties” when the infestation began), checking your car’s backseat, and the “double-tap” (shooting a zombie twice just to be sure it’s dead). The next scene opens with a shotgun-toting Columbus trying to find a bathroom at a gas station to relieve his flare-up of IBS (a common Jewish condition) late one night in Austin, Texas. Unfortunately for him, nearby zombies have sensed his presence and begin running after him. In his ensuing battle for self-preservation, each one of his rules is carried out and highlighted for the amusement of the audience.

As he flees the scene on foot, his voice explains through narration that he seeks to return home to Columbus, Ohio to see if his family is still alive. Upon reaching a desolate highway the next morning/afternoon (I’m not sure which, but the sun is out) that’s filled to capacity with abandoned vehicles, he meets and teams up with Woody Harrelson’s comic relief character, Tallahassee. In fact, it’s the latter who suggests they go by the names “Columbus” and “Tallahassee,” as these are the places they are heading to.

It’s eventually revealed that one of Tallahassee’s ultimate goals since the apocalypse, if not his only goal, is to find Hostess Twinkies; as he aphoristically argues, “You gotta’ enjoy the little things.” While on a Twinkie raid at a nearby supermarket, which necessitates the killing of some rather obese zombies, the duo encounters uninfected sisters whom they dub “Wichita” (Emma Stone) and “Little Rock” (Abigail Breslin). The meeting goes cordially until the girls pull a fast one and steal their vehicle at gunpoint.

Stranded, Columbus and Tallahassee begin searching for another means of transportation. With luck on their side, they manage to find a hummer outside a rundown ranch house that happens to be stockpiled with heavy firearms. “Thank God for rednecks!” Tallahassee exclaims, which when I saw the movie caused the audience to explode with laughter (it was pretty funny). After hotwiring the clunker and embarking once again, the boys eventually run into the female bandits again; following a brief standoff, the four decide it’s best to stick together.

As the group continues their trek to their respective destinations (we find out that the girls are headed for a California amusement park rumored to be zombie-free), Columbus and Wichita develop a bond. Columbus becomes so enamored, in fact, that he opts to continue heading east with them instead of parting for Ohio when the opportunity presents itself. Though this is partly because Columbus finds out that his hometown is now a “ghost town,” his narration says of Wichita that “Wherever this girl was, that’s where I wanted to be.” Now I understand the trepidations one might have about this scenario: Eisenberg is the typical pale-skinned, kinky-haired, seemingly neurotic Jew, while Stone is a beautiful, blue-eyed, presumably full-blooded European-American. Even so, his character does not explicitly mention any Jewish origins, and his recurring knightly behavior throughout the film is far from Jewish in character. Thus, I doubt the audience is subliminally reading “Gentiles must intermix with Jews” while watching it. He even undergoes a quasi-Nietzschean self-overcoming toward the end of the flick in order to save Wichita’s life, but more on that later.

While traveling through Hollywood, the four make a pit stop at actor Bill Murray’s house at the behest of Tallahassee. Murray makes a brief cameo, the mere occurrence of which is funny in itself. He comes out to greet Wichita and Tallahassee while wearing zombie makeup because “You know, zombies don’t mess with other zombies.” Unfortunately, Columbus later mistakes him for one and ends his life with a shotgun. Despite the grimness of the event, Murray manages to make his death comical.

I’ll zoom to the ending, as the stuff in between would be tedious and unimportant, plus I don’t want to completely spoil every last second of the film. The group ultimately makes it to zombie-free Pacific Playland, where a final showdown erupts after the lights, music, and movements of the Ferris Wheel attract legions upon legions of the infected. In the ensuing battle, Columbus is forced to face a zombified version of his biggest fear: a clown. “Of course,” Columbus says, “it had to be a clown, and it had to be her that I was saving.” After a moment of contemplation there in the amusement park, standing before a battle-ready and hungry monster, he grabs hold of a game mallet and bludgeons his fear to death, literally. The group then mops up the rest of the park, Tallahassee finds a single remaining Twinkie, and they depart for an unknown destination.

As a racialist and Traditionalist, there are a few important reasons why I found this film highly enjoyable and healthy for white consumption. Firstly, there are no nonwhite characters of any significance. The only ones are either zombies or zombie victims with appearances no longer than a minute or two. Again, Columbus is played by a Chosenite, but the audience generally doesn’t pick up on this sort of thing. What the audience does see are four white people who are forced to cultivate their primordial instincts to overcome a society that is completely overrun and turned against them, which is a feeling that more and more whites are beginning to experience (and will continue to do so) in Western nations.

Another important theme is the need for group cohesion for the collective good. On two occasions the girls dupe the guys out of the conviction that it’s for their own best interests. As events unfold and the two groups keep running into each other, it is ultimately realized that none of them have a chance if they don’t cooperate. By wielding guns, trekking west, and taking pit stops along the way that usually require a zombie extermination session, they almost begin to resemble a little nomadic Indo-European tribe that conquers a small region, instills order, then keeps moving in search of greener pastures. The importance of family is also highlighted. We learn that Tallahassee has a particular hatred for zombies because they killed his toddler son, who happened to be a handsome little Nordic boy. By the end of the film the four main characters become a sort of family, which Columbus himself states through narration—a family that is willing to take up guns and melee weapons in defense of its members, as all families should be.

Unlike horror flicks by Rob Zombie or Eli Roth, Zombieland manages to invoke a sense of horror without retarded amounts of violence. There are scenes of zombies vomiting blood and guts, men and women having their entrails consumed by the rampaging infected, heads being caved in with bats, and other gore-dripping elements, but they are not gratuitous to the point where you feel debased for having watched them. Of course, a zombie film would not be such if there isn’t a gallon or two of giblets flying around! Also, the sexuality is not taken to a modernly excessive level. The only real nudity takes place in a funny scene where an infected stripper chases a suit-and-tie patron through some city streets, her blood-spattered breasts flopping around.

The most important thing about this movie, however, is that it portrays an American future that is not too far removed from us today. The rapidly declining economy; the continuous influx of foreign hordes that bring gangs, antediluvian diseases, and other dangerous elements; the gradual breakdown of law and order that’s occurring in the hearts of the cities and will eventually spread; all of this is foreshadowing of an America that’s teetering on the brink of implosion. We will not have sprinting cannibals roaming the streets, but it’s highly possible that we’ll have machete-wielding African immigrants, African-American and Hispanic gang members, mercenary military officers who’ve become disgruntled at the discontinuation of paychecks, hostile policeman who’re out merely to make their ticket quotas, food shortages, power outages, water shortages, starvation, depopulation, disease, and other characteristics of a post-apocalyptic society. In a way, the director inadvertently warns the viewers to go and prepare for the collapse: practice your damn second amendment right, get into good physical and cardiovascular shape, and have a loyal clique of friends and family with whom you can brave the horizon’s hardships. Oh, and don’t forget the Double Tap!

Greek pankration depicted on ancient vase. The referee on the right stands ready with a rod to punish cheaters.

When one hears the term “Martial Arts,” one usually thinks of the traditional styles of the Far East, namely Kung Fu, Karate, or Tae Kwan Do. Since the 90s, however, the rising popularity of the Ultimate Fighting Championship (UFC) and Pride Fighting Championship has brought a relatively new style into the limelight: mixed martial arts (MMA). A combination of various styles of grappling and kickboxing, MMA tournaments offer their viewers an exciting “no-holds barred” spectacle of rugged male physical prowess in one of its most brutal manifestations; it is not uncommon to see ring custodians mopping up pools of blood after matches, or cameramen wiping crimson stains off their lenses.

Other than good advertising, the reason why MMA has transcended the traditional arts in popularity is its amalgamation of several fighting styles. Rather than sticking exclusively to Karate or Kung Fu techniques, fighters use whatever works given their particular situation, making MMA a much more practical system. If one is facing a superior boxer, his best bet is to take him down with a grappling move, for example.

Even before the Gracies of Brazil pioneered this method of fighting, Bruce Lee stressed the importance of an all-encompassing martial art when describing his Jeet Kune Do (Way of the Intercepting Fist):

Unlike a “classical” martial art, there is no series of rules or classification of technique that constitutes a distinct “Jeet Kune Do” method of fighting. JKD is not a form of special conditioning with its own rigid philosophy. It looks at combat not from a single angle, but from all possible angles. While JKD utilizes all the ways and means to serve its end (after all, efficiency is anything that scores), it is bound by none and is therefore free. In other words, JKD possesses everything, but is in itself possessed by nothing.

While dedicated practice of the Asian arts may offer a path to self-realization and transcendence, they have become obsolete on their own as fighting styles in the face of MMA. In 2002, UFC commentator and Jiu-Jitsu brown belt Joe Rogan made comments to this extent: “since the UFC came around, martial arts have evolved more than they have in the last 700 years. We know exactly now what works in a real live situation with two warriors fighting.”

This point was well illustrated when I witnessed Brock Lesnar’s UFC debut match against Frank Mir back in 2008. Lesnar is a muscle-bound behemoth who looks as though he could tear a man in half, while Mir is muscular but much less imposing. When the fight began, Lesnar went in as a pure bruiser, swinging his tree-trunk arms and landing nearly every punch; he also scored a few takedowns. It was so brutal a beating that I thought to myself “Mir is not going to walk away from this without some mild form of mental retardation.” At one point Mir was on his back, taking what looked like the conclusive blows from his foe. In the blink of an eye he saw an opportunity: Lesnar’s foot was undefended. With a lightning reflex, Mir grabbed hold and put him into a painful knee bar, leaving Lesnar with no choice but to tap out. He went in thinking that he could simply pound the smaller Mir into submission, but Mir’s grappling expertise slew the goliath.

Frank Mir (on the left) grapples with Brock Lesnar

Paralleling its rise in popularity as a spectator event, MMA has grown in demand as an activity for fitness and self-defense. Dojos and gyms catering to its instruction have sprung up all over the nation, attracting warrior-minded men, women who want more than just mace at their disposal, and your run-of-the-mill fitness fanatics.

The Gracie Family

The rise of modern MMA begins with the companionship of the Brazilian Gracies and Japanese Judo master Mitsuyo Maeda. In the early 1900s, a wealthy politician of Portuguese and Scottish stock, Gastão Gracie, became friends with Maeda after helping him and some of his countrymen immigrate to Brazil. As a token of thanks, Maeda taught Gastão’s son Carlos his martial art, which Carlos then taught to his brothers. Within a few years the Gracies became skilled Judo practitioners and decided to open a dojo in the rough city of Rio de Janeiro in 1925. This was a shrewd business move, as the dangerous streets would encourage many to seek self-defense skills. It was here that they “quickly modified the classical techniques . . . to meet the demands of real, ‘no rules’ fighting in the streets of Brazil,” according to the Gracie USA website. This was facilitated through the countless opponents they faced in the dojo who were drawn in by the “Gracie Challenge,” an advertised declaration that the Gracies could defeat anybody who came in.

The Gracie Challenge matches gradually gained national popularity. They ultimately became sponsored events viewed by thousands in different public venues. Men from across Brazil who were reared in a multitude of different fighting systems went to compete with one another and with the Gracies. One such match, which demonstrates just how effective MMA skills can be, was described in a 1928 Time article:

In Sao Paulo, Brazil, last week, a one-ring circus was held. At the end of circus, as a final and most brilliant attraction, a wrestling match was arranged between a gigantic nameless Bahian Negro and a small, engaging Jap, name unknown. After a few minutes wrestling, the black Bahian had the Jap on his back; but the Jap rolled over, snickering, and at the end of the wrestling he was sitting like a prime minister upon the dark and heaving stomach of his adversary.

The fight was important, not because the contestants were famous, but because they used different and interesting styles of wrestling. The Bahian lout fought after the manner of Brazilian capoeira. This is the national style of fighting; it includes blows as well as grips and it was perfected, as might be imagined, by a huge band of Hoodlums who once terrorized Rio de Janeiro. Even kicks in the head are allowed and the Bahia Negro attempted these, without avail, against his little foeman.

MMA superstar Forrest Griffin (You should see the other guy!)

These tournaments continued to be held across Brazil, and the Gracie family continued to expand, practice, and disseminate its fighting system. In the 1980s, Rorion Gracie moved to the United States to export the family tradition. In 1993 he struck a deal with Bob Meyrowitz and the Sephamore Entertainment Group for corporate sponsorship of an American MMA tournament; the UFC was thus brought forth into the world. Before long the UFC and MMA exploded onto the American scene via Pay-per-view airings. Sports bars and other popular hangouts assisted in recruiting fans by showing the events on big screen televisions. Four years later an MMA match between Rickson Gracie and Nobuhiko Takada in Tokyo turned into the Pride Fighting Championship.

Though this new fighting style was originated from the Judo teachings of a Japanese master, the Gracies transformed it into an essentially European style of combat. They mastered the techniques of Maeda and then brought them to a dangerous multiracial cesspool to augment them into a more practical system; this was facilitated through countless matches, many of which were likely against blacks, mulattoes, Amerindians, and other mixed peoples.

A Hellenic Antecedent

The European character of the Gracie style is made more evident when one recognizes that it was basically a revival of a much older Aryan form of martial arts: pankration, roughly translated as “all powers.” Pankration was a competition that arose in the seventh century B.C., making its formal appearance in the Olympic Games in 648 B.C. The fighting style itself was probably much older however, since the demigod Hercules was believed to be one of its originators; legend has it that he used pankratist skills to subdue the Nemean lion.

The pankration tournament itself ran similarly to one of the early UFC events of the mid-1990s. There were no weight divisions, and contestants’ names were picked out of an urn by a referee. Jim Arvanitis summarizes what followed:

The fighting arena or “ring” was no more than twelve to fourteen-feet square to encourage close-quarter action. Referees were armed with stout rods or switches to enforce the rules against biting and gouging . . . The contest itself continued uninterrupted until one of the combatants either surrendered, suffered unconsciousness, or, of course, was killed.

The brawl itself would usually consist of boxing, kicking, grappling, arm-barring, foot-twisting, elbowing, and virtually every other technique seen in a modern MMA match. Dr. Paul Nurse even describes an archaic rear-naked choke:

A favored technique used both prone or standing was called the klimakismos or “ladder trick,” in which a competitor leaped or otherwise worked his way onto his opponent’s back, encircling him with his legs and simultaneously strangling him from behind while scissoring the abdomen with the thighs.

Pankration was not merely animalistic bloodletting. Like any martial art, it demanded training and discipline. Aspiring pankratists who came from all social classes went to a dojo called the korykeion, which looked nearly identical to contemporary dojos. Once again, Dr. Nurse offers a concise description:

This chamber contained punching and kicking equipment known as korykos; bags or balls filled with meal or fig seeds and suspended from the ceiling at chest level. Similarly, a sandbag was suspended approximately two feet off the floor for kicking, although some trainees preferred practicing their kicks against tree trunks.

As for training itself:

During practice sessions trainees were usually divided into pairs, with techniques taught progressively. The novice pankratist was first compelled to learn basic techniques and combinations before he was allowed to participate in “loose play;” i. e. free sparring with other fighters. Although participants wore protective equipment in sparring, such as padded gloves known as spheres and earguards called amphotides, full-contact was emphasized to bring practice matches as near as possible to actual contest conditions. Stamina and flexibility were stressed: stretching, running, abdominal exercises, as well as a kind of shadowboxing known as skiamachia made up the bulk of conditioning. To toughen one’s physique, trainees would first strike a punching bag with their fists and then allow the rebounding bag to hit them fill-impact in the stomach, chest, or back.

While modern MMA fans have idols like Royce Gracie, Chuck Liddell, and the Shamrock brothers, ancient Hellas had its own array of pankration celebrities whose stories bordered on legends. A Thessalian named Polydamos was said to have stopped a moving war chariot with his sheer strength and skills. Whether this was true or not is tough to gauge, but he was at least famous enough to be invited by Shah Darius to compete in Persepolis. According to Pausanias’s Description of Greece (6.5.7.), he challenged three Immortals (members of the Persian military elite) to fight him simultaneously in a match and killed them all.

These stories are epic and surreal, but pankration fighters were so skilled at combat that Alexander the Great made it a point to recruit several of them for his expeditions into Asia, which says something of their ability. In his Library of History (3.17.100), Diodorus Siculus gives us the story of one named Dioxippus: in an organized match viewed by Alexander, the Greek Dioxippus defeated a heavily armored Macedonian using merely a club and his bare hands. “. . . the Greek upset the Macedonian’s balance and made him lose his footing. As he fell to the earth, Dioxippus placed his foot upon his neck and, holding his club aloft, looked to the spectators.”

In 393 A.D. the Christian emperor Theodosius I officially banned the Olympics. Pankration would continue to exist in an underground fashion in Greek society, however. Perhaps it even continued in an occult fashion within the European psyche, manifesting itself once again after the efforts of the Gracies.

Practical Use for Whites

Much has already been said about the effectiveness of MMA training in real life situations. Polydamos was able to slay three elite Persian warriors with pankration techniques. Dioxippus disarmed a fully clad Macedonian hoplite and beat him to the ground in the same fashion. The first conqueror of the known world recruited pankratists for his army because he knew just how deadly they could be on the battlefield. In 1928 a tiny “Jap” was able to manhandle a monstrous “Negro” in Sao Paolo with his MMA ability. While not speaking of MMA directly, Bruce Lee emphasized the superiority that a mixed martial arts system has over any single system.

Chuck Liddell (right) battles Tito Ortiz

Even I can testify to the value of MMA training. Though I have never competed in any tournaments, I attended classes at a dojo to learn skills from Jiu-Jitsu and Muay Thai. The conditioning, stretching, calisthenics, bag work, cardiovascular exercises, drills, and practice matches are enough to put you in peak physical condition if you remain consistent, and to give you a solid foundation in basic techniques within a short time period.

It is no simple matter, however; I would experience total body soreness for several days at a time, along with the agitation of tiny scrapes, scratches, and rashes that build up after “rolling” on the mats. There was one point where my entire right arm would go completely numb for several hours after being exerted, likely due to a pinched nerve or some kind of minor joint injury (which quickly healed). I loved every second though, because I knew that all of this pain was actually beneficial; my body was becoming powerful, my mind more disciplined.

Due to MMA’s practical value in realistic combat situations, it would be pertinent for White Americans today to become familiar with it. We are facing a social milieu that is gradually becoming more hostile to us; it is starting to resemble the Brazil where the Gracies developed their system, as black urban gangs continue to expand and newly arrived Hispanic ones establish footholds. Many of us face a danger on a daily basis as we commute into urban areas. Some of us live in urban centers out of financial necessity, making the potential danger even greater. Even suburban and rural settings are no longer safe zones. Let us not also forget that the possibility of complete social breakdown looms over the horizon as America’s financial system continues to deteriorate; out will go law and order, and in will come a Hobbesian state of nature. If there was ever a good time for us as a people to become acquainted with hand-to-hand self-defense methods, this is it; what better place to start than an MMA dojo? Next to teaching one the standard methods of protecting oneself and one’s loved ones, MMA hardens one’s body and disciplines one’s inner faculties.

Racialists especially should become acquainted with MMA, as we have a better grasp on the severity of our people’s situation in modern America. To truly constitute a vanguard for our kin, it is crucial for us to be able to protect them. Some of us have already recognized this fact and heeded its call.

Beyond the practical aspects of MMA, I feel that it truly resonates with the souls of White practitioners, because through it we are essentially embracing a forgotten aspect of our distant yet timeless heritage. A Traditionalist group known as the Physis Fraternity asserts that a “Martial Art does not exist in isolation, as a set of abstract fighting techniques or whatever, but is rooted and can only live in a particular soil, or folk” and that “it embodies what makes that folk unique, and thus can provide health, strength and vitality for members of that folk. In essence, it connects them to their own unique racial ethos.” While the Fraternity is here speaking of its own unique fighting system (Physis), these words can also be applied to MMA.

Though Michael Buell is not widely known, likely due to his political affinities, he is an accomplished warrior with a record to prove it (See the Buell Fighting Systems website at http://www.bfsaz.com/index.html). He has won a United States Wrestling Federation championship and defeated countless boxers and Olympic wrestlers, one of which he tapped out while enduring the pain of an injured back (which would later necessitate metal rods). Similar to Polydamos’s story, he was once invited to Abu Dhabi by a Sheik to compete in a tournament there. He has even developed his own fighting system with his two brothers, making them a sort of racialist version of the Gracie family. The Buells’ logo is a closed fist between two Celtic crosses encircled by the words “Hail Victory.” Those nationalists and racialists living in the southwest who seek training under the tutelage of a comrade should look him up.

A more overtly racialist fighter named Melvin Costa, sporting a swastika tattoo on his chest, also has notable achievements under his belt. According to an SPLC report, he is the “10th-ranked light heavyweight fighter in King of the Cage, one of the most popular semi-professional ‘mixed martial arts’ (MMA) combat leagues in America.” On his first King of the Cage match, he “knocked out his opponent at 1:06 in the first round.”

The same SPLC report also claims that “forums have recently established discussion groups devoted specifically to MMA; skinhead gangs across the country are raising money by hosting illegal backyard tournaments.”

MMA is essentially a fighting system of White European origins. It first arose in Archaic Greece, where it served both as a spectator sport and military training. The Romans turned it into the plebeian blood-sport of pancratium, which became popular across the empire until its abolition in 393 A.D. by the Christians. It did not disappear, but went underground. The Gracies in Brazil revived it. Through trial and error, they transformed a single Japanese style into the modern, pankration-like style of MMA. Therefore, those Whites who become highly skilled in its practice may very well be the next generation of Kshatriyas, Jarls, Spartans, and Equestrians.

]]> http://www.toqonline.com/blog/mixed-martial-arts/feed/ 6 http://www.toqonline.com/blog/digitally-dueling-with-chaos/ http://www.toqonline.com/blog/digitally-dueling-with-chaos/#comments Thu, 11 Jun 2009 04:04:00 +0000 Michael Bell http://www.toqonline.com/?p=2606 In today’s world, cell phones, pagers, iPods, computers, video games, and the like are as common a part of life as food and sleep. For the most part, these things are a distraction, and in case of video games, an outright form of escapism comparable to drug addiction.

From "The Elder Scrolls" IV: "Oblivion"

Today’s youth are especially preoccupied with video games, spending countless hours on Xbox Live or the World of Warcraft, working with other gamers worldwide on quests to destroy goblins and liberate office buildings from zombie infestations; this time could be better used for homework, personal study, exercise, or productive hobbies.

Video games have become such an integral part of young people’s lives that they have even led to fatalities among dedicated gamers. One woman essentially drowned herself in a contest to win a Nintendo Wii for her children by drinking gallons of water and holding in her urine (whoever held it the longest would win).

In another legendary incident, a man killed himself because his character in a particular game was accidentally deleted. (For those of you who are unfamiliar with the dynamics of video games, players are able to save their progress onto a “memory card” at a given time during the main quest and return to it later.)

But what if there were a video game that had an educational significance, and a racial one at that? What if there were a video game that subliminally opened the player up to issues of race, politics, and culture? I believe I have found just such a game, as I myself have enjoyed it for many hours at a time over the last few years — I’m in my early twenties, so give me a break — and have had a chance to dissect its contents. It is not a single game exactly, but rather a series: The Elder Scrolls (TES).

The setting, or “universe” of the TES series is the fictional world of Nirn. Nirn is like Earth, having numerous continents and oceans; every game in the series takes place on the continent known as Tamriel, which is populated by a multitude of sentient humanoid races that hail from their own respective countries and kingdoms (e.g. the Nords of Skyrim and the Argonians of Black Marsh).

Tamriel is currently ruled over by the great Cyrodiilic Empire which resembles Ancient Rome in its people, language, material culture, religion, and cosmopolitan social structure, among other things. Though it boasts the most powerful military force, the Imperial Legion, Cyrodiil is a waning power, beset by continual internal threats that demand the intervention of the game’s players for resolution.

Subliminal Racialism

Racial themes permeate every aspect of TES games. At the very beginning of the game the player must construct a basic identity for his character: a name, class (knight, mage, assassin, etc.), gender, and race, among other things, comprise this identity. There are nine playable races, and interestingly enough, each one bears notable similarities to actual races in our world. Not all races in the game are human, however.

The peoples of Tamriel are divided into Man, Mer (Elves), and different bestial races. The subspecies of Man include the Nords, a tall, robust, fair-skinned people who physically and culturally resemble Nordic Vikings; the Imperials, or Cyrodiilic peoples who bear Greco-Roman sounding names and resemble White Mediterraneans; the Redguards, an African-looking people who even have African-American sounding names (e.g. Trevond); and the Bretons, a very short and pale-skinned mix of Man and Elf with French-sounding names.

Among the Elven peoples come the Altmer, or “High Elves,” who are a tall, golden-skinned, Aryan-like race that sees itself as superior to the other races; the Dunmer, or “Dark Elves,” a xenophobic and deeply religious group that reminds one of the ancient Hebrews (in no small reason because they were said to have departed from their proto-Elven kin under the leadership of a prophet who felt that they needed the guidance of different gods); the green-skinned and monstrous Orsimer (Orcs); and the Bosmer, or “Wood Elves,” who live in tree-top villages and embrace a pantheistic way of life.

Each of the above has a genetically determined set of racial traits. Each has a unique “special power” that the player can use for defense or attack (e.g., Bosmer can command animals to assist them in battle, while the folk-oriented Dunmer can call forth ancestral spirits). Some races are more gifted in the magical arts while others make better warriors; some have high resistances to diseases and elemental attacks while others are severely weakened by them. To give a specific example, the reptilian-humanoid Argonians can breath underwater while other races have a limited amount of breathing time while submerged, after which their health is impaired.

All of the above is presented to the player within the first five minutes of game play. In choosing their character attributes the players are immediately opened up to the concept of racial differences. The rest of the game is saturated with issues of race and culture.

The different races in the game have predispositions toward one another, both positive and negative. These relations are based on the rich racial history of Tamriel that the player can actually read about in in-game books. In-game books are items the player can actually pick up, place into their inventory, and read when they choose; they can be found anywhere from obscure caves to well-stocked stores in cities. If the player has a particular interest in the Dark Elves, for example, he or she can go to a book store and learn the following:

1. They have a very xenophobic culture that precludes them from friendly relations with other peoples, whom they refer to collectively as n’wah (sounds rather Semitic).

2. They have a particular hatred for the Argonians because the two peoples have fought numerous wars over territorial expansion and slavery. (The Dark Elves see the Argonians as an easily procurable source of slave labor.)

As a result of these history-based inter-ethnic relations, the player’s race determines how other characters feel about him. If characters have a negative attitude toward the player they will refuse to impart bits of information that are crucial to completing the game. The player will then be forced to bribe them with money or manipulate them verbally (a skill that is governed by “Personality” points, which can be increased as the player gains experience; the starting number of points, however, is determined by the player’s race).

In Elder Scrolls IV: Oblivion, racial epithets are flung around liberally. At the start of the game the player finds himself in a prison cell opposite one of a nasty Dark Elf. Depending on the player’s race, the Dark Elf will go into a particular racist diatribe against him. Take for example his monologue against an Orc player:

By the Nine Divines, you’re an ugly one. But then, all Orcs are ugly. The most repulsive race in all of Tamriel, really. At least you’ve got that brutish strength, huh? Must be nice to just rip someone apart like some kind of monster. Oh, but you must be the one Orc weakling, huh? Captured by Imperials. How pathetic. You’re going to die in here, Orc! Like an animal in a cage!

Enemies at later points in the game will also hurl racial insults at the player: “All you Elves/Humans are the same: all flash and no fury!” If the player is in combat with an enemy of the same race, the latter will sometimes cry “You’re a traitor to your own race!” One would turn a lot of heads for uttering those words in the real world, especially if one is white. Nevertheless, such barrages constantly remind the player of racial differences, which is significant even if the message comes from a fictional universe.

Racial verbal exchanges are not always negative. In Oblivion the player will often be addressed as “brother” by members of the same race as he passes them in the streets of Cyrodiil; these characters will also have a more positive disposition towards the player, making them more likely to assist him during missions or sell goods for cheaper prices.

Certain god characters in the game favor certain races. For example, Malacath, the apotheosized ancestor of the Orcs, will say to an Orc character in Oblivion who approaches his shrine: “Nice present! Good! And from a nice Orc, too! Double good! Orcs are smart. They know, you want something, you do what the Boss tells you.”

The game series also includes intellectual analyses of race. In The Elder Scrolls 3: Morrowind, the player is able to uncover a book on physical anthropology titled Notes on Racial Phylogeny. Here is an excerpt:

After much analysis of living specimens, the Council long ago determined that all “races” of elves and humans may mate with each other and bear fertile offspring. Generally the offspring bear the racial traits of the mother, though some traces of the father’s race may also be present. It is less clear whether the Argonians and Khajiit are interfertile with both humans and elves. . . . Khajiit differ from humans and elves not only their skeletal and dermal physiology — the “fur” that covers their bodies — but their metabolism and digestion as well. Argonians, like the dreugh, appear to be a semi-aquatic troglophile form of humans, though it is by no means clear whether the Argonians should be classified with dreugh, men, mer, or (in this author’s opinion), certain tree-dwelling lizards in Black Marsh.

The above sounds like something out of a book by Carleton Coon or H. F. K. Günther, if they were Elven scholars. Another in-game book describes the genesis of the Orc race in similar anthropological terms: “Orcs were born during the latter days of the Dawn Era. History has mislabeled them beastfolk, related to the goblin races, but the Orcs are actually the children of Trinimac, strongest of the Altmeri ancestor spirits.”

Parallels to European Mythology

The fictional world of Nirn has an exhaustive history that can be researched through in-game books and dialogues between characters. What is significant to the white racialist about this history are its countless elements of Indo-European mythology and mythical conceptions of racial genesis.

The history of Nirn, particularly its continent of Tamriel, is cyclical like the history of our world as viewed by the Ancients and later by Oswald Spengler and Julius Evola. Rather than following a straight line of events, Tamriel has gone through a series of “Eras” that each represent a new stage of civilized development. The transition from one phase to the next usually entails a step down from archetypal perfection, a view also held by the ancients.

In the beginning was the Dawn Era where the archetype of order, Anu, clashed with the forces of chaos represented by Padomay-Sithis over the love of a celestial being named Nir. The battle caused the universe, the stars, and a multitude of deities to materialize. This bears a striking similarity to the Nordic understanding of cosmogenesis in which the ice of the realm Niflheim converged with the fires of Muspelheim in a middle space known as Ginnungagap, which caused the universe to explode forth. In fact, the order-chaos dichotomy in general is a theme that pervades virtually all Indo-European origin stories.

One of the gods born from this cataclysmic event was Lorkhan, also known as the “Trickster-Deity.” The spelling of his name along with his personality suggest that his role was inspired by the Nordic god Loki, who was notorious for malevolent knavery (e.g. he fooled the other gods into slaying Baldur, one of their most beloved kin). In any event, Lorkhan ultimately tricked half of his divine kin, the Aedra (a term bearing notable similarities to the Nordic Aesir and Hindu Asuras), into constructing a sentient world at the expense of their own immortality; the result was the Earth-like planet known as Nirn. Now sapped of their divinity, the gods were forced to dwell in their new realm as imperfect demigods.

This Era corresponds in many ways to the “Golden Age” or “Satya Yuga” of Indo-European myth. It was a time when the gods were pristine and immortal, and they maintained perfect order in the cosmos. However, a fall ultimately occurred that rendered the gods imperfect and ushered in a new age. As Hesiod writes:

Worse than the first, a second Age appears,
Which the Celestials call the Silver Years.
The Golden Age’s Virtues are no more;
Nature grows weaker than she was before . . .

Though they were no longer gods in the transcendental sense, these demigods did not merely die off. Several of them ascended into the heavens and metamorphosed into what look like planets, if one were looking up at the sky from Nirn’s surface. By so doing, they are able to exert an occult influence on their sentient creation in the form of “magicka” for the rest of time. Magicka is an ethereal substance that allows people to cast magical spells, similar to the numina of Latin myth. We once again see a parallel in Hesiod’s prehistory:

Aeiral Spirts, by great Jove design’d,
To be on Earth the Guardians of Mankind;
Invisible to mortal Eyes they go,
And mark our Actions, good, or bad, below . . .

Those demigods who did not enter the sky ultimately degenerated as they begat further generations of beings through reproduction. The inevitable result was the birth of the Ehlnofey, or the antecedents of both Elves and Humans who claimed the island of Aldmeris as their primordial seat. The birth of this race officially ushered in the Merethic Era.

Shortly thereafter, the Ehlnofey diverged into separate races: the Aldmer, or proto-Elves who remained on Aldmeris, and the Nedes, or proto-Humans who emigrated to a new continent called Atmora. For various reasons the two ultimately reconnected on the continent of Tamriel and quarreled.

What happened to Aldmeris and Atmora according to the in-game history books betrays another Indo-European mythic theme used by the designers: lost continents. Aldmeris was said to sink beneath the sea for unknown reasons (likely magical), forcing the Aldmer to settle in Tamriel. There they splintered off into the miscellany of Elven races discussed above. This story invokes the mythical account of Atlantis from Plato’s Timaeus and Critias, the continent “beyond the Pillars of Hercules” that was submerged by metaphysical causes.

Meanwhile, Atmora was said to have frozen over and become inhospitable, which forced the Nedes to migrate into Tamriel and diverge into the multitude of human stocks. In this we find a parallel event in the Zoroastrian Zend-Avesta where the primordial Airyano Vaego is destroyed by the “fatal winters,” forcing the first humans to flee under the leadership of King Yima; among the ancient Greeks this primordial seat was known as Hyperborea or Thule.

For many centuries the Elves were the dominant race on Tamriel, having erected grand civilizations across the continent and enslaving the Men and beast-folk (the animal-like races that were created when Nirn came into being) for manpower. Like many empires, the Elves became decadent, suffered intra-racial discord, and were overthrown by a human slave revolt. This event marked the beginning of the First Era and the dominance of Man under the Cyrodiilic Empire.

Julius Evola, the Italian esotericist, comparative mythologist, and founding father of the European New Right, referred to such a development as the “regression of the castes,” in which a lower stratum of society seizes power from that directly above it (e.g., the merchants surmount the nobility) and thus completely alters the cultural style of that society. From the First to the Third Era the Imperials would wax and wane in power, but with the passage of time came ultimate decline, as it does in any human civilization.

The Third Era ends with the Oblivion Crisis (the central plot of TES IV: Oblivion), in which hordes of Daedra (the gods not tricked by Lorkhan) spill into the realm of Nirn from the chaotic dimension of Oblivion and attempt to destroy Tamriel. The game is completed when the player brings the empire’s crown prince (voiced by actor Sean Bean) into the capital city, where he is transfigured into the avatar of another deity and obliterates the hellish invaders.

In this sequence more Indo-European motifs are found. Firstly, the final battle between the forces of chaos (Daedra) and the forces of order (the Empire and its divine patrons) at the close of an Era is similar to the Nordic Ragnarok, when the Aesir engage in an apocalyptic war with the Vanir that leads to a radically new period of human existence. Secondly, the concept of an avatar acting on behalf of the gods and defeating chaos is clearly inspired by Hindu mythology.

Next to the complex metaphysical themes are more simple aspects of European mythology: the existence of Elves and forest-dwelling sprites, the ability to don legendary armor like mithril and adamant, brewing magical potions, raiding caves and slaying goblins, going pound for pound with a troll, looting treasure, rescuing damsels, pursuing necromancers, dueling with undead legions, freeing the specters of tormented souls, crusading for relics, saving kingdoms, and the like — all are elements of the heroic spirit that permeates Celtic, Germanic, and Classical folkways. Constant exposure to them in the world or Nirn cannot help but generate interest in their real-world origins.

Conclusion

Maybe I am just a nerd who gives too much credit to a form of modern entertainment. Be that as it may, one cannot deny the value that TES holds for white racialism. Of critical importance is that this game appeals predominantly to intelligent white people (with a few Asians thrown in). Being young myself, I have had a chance to observe the habits of American youth. One thing I have noticed is that the plebeian-minded simpletons always contented themselves with sports games and shoot’em ups, whereas the truly intelligent kids always go for role-playing games. Even if you went back in time to the 80s, before video games were as prevalent, you would see the student council members, chess club chairmen, math geniuses, and other future leaders of society spending their Friday nights slaying goblins and casting lightning bolts in the board game Dungeons and Dragons.

Now, with TES games, bright white youth are being overtly and covertly bombarded with racial concepts and Indo-European cultural themes. From the first five minutes of the game to the very end, they are exposed to a steady barrage of racial differences, physical anthropology, medieval Gothic architecture, feudalism, Indo-Aryan myths, and Greek and Nordic myths — a subliminal course in Indo-European humanities. For whites who care about our cultural legacy and genetic future, perhaps TES games will prove a useful weapon in our occult war against the Daedra of our world, that is, multiculturalism and decadent modernism.

Other role-playing games are also significant tools in the battle for young minds. Games like the Final Fantasy series, Secret of Mana, World of Warcraft, Chrono Trigger, Neverwinter Nights, and Warhammer are saturated with ancient, medieval, and archaeo-futuristic themes of European inspiration. In playing such games our youth might very well take an interest in the racial and cultural history of their people, then put down the in-game books and pick up some real ones about who we are.