By I Bismuth

September 5: I am hung over from the flu, or a flu, or a flu-like illness, or a viral infection, or a don’t-bother-to-bother-an-overworked-medical-professional-self-limiting-mystery-malady. Whatever it was, it utterly prostrated me. I was flat on my back for a week. And even to an overworked non-medical professional, a bandying of words with an unsavoury brother-in-law does not seem indicated in the latter stages of convalescence.

But I have a sister who was irresponsible enough to graft herself on to a skin specialist (that is to say, an SS man) and who lives just around the corner, so bandyings of the kind I had this afternoon are an all too frequently paid price for my not disowning my relatives.

While Rose and Meg and a cross-section of my nephews and nieces amused themselves in the garden by worrying worms, Walter amused himself in the sitting-room by worrying me.

“Now, Bizzy,” he said, his fingers closing on a wine glass belonging to me filled with wine belonging to me, “you are very hot in your rejection of discrimination on the grounds of race, and yet you admit you are not in principle opposed to discrimination.”

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Follow the money.

Cadenza – the decorated cadence at the climax of a classical concerto movement; the dramatic penultimate pause which ruminates in freedom beyond the constraints of the classical form’s skeleton.

So begins a recent Telegraph piece by the pianist Stephen Hough on a (then) forthcoming performance by Paul Lewis of Beethoven’s fifth piano concerto, The Emporer, which closed his series of Proms performances of all five concertos.

“Rumination in freedom” has been part of our musical tradition for centuries.  I would like to think that there is a reason for this, that our beguilement by, and openness to, the freedom of the emotions which these special passages afford has its roots in our psychology, and the roots runs deep.  Where they ought to run, of course, is to a kind of permanent interest in standing against the external enforcement of rule and order.  For that is our heritage as stubbornly independent and, I think, particularly northern Europeans, and its something that we, as nationalists thinking at the collective level, have to incorporate in our ideas and not attempt to disavow.

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by PF

“Being, in order to be true, has to be spontaneous.” - GW

Imagine there is an analog signal that contains frequencies between 100,000 Hz and 25,000 Hz. In this analogy this is our Being.  Practical metaphysics aims at an experience of this wave, and ontological philosophy aims at the intellectualization of it.

However each organ of human perception has a sampling rate below these frequencies. The body might have a sampling rate of 20,000 Hz, in this example. The emotions might have a sampling rate of 10,000 Hz. The mind, which operates by habituation most of the time, has a sampling rate of 5,000 Hz.

The original signal has to be reconstructed from what is picked up by these organs of perception. Needless to say its impossible for a 100,000 Hz wave to be reconstructed from samples taken at 5,000 Hz

However what is not impossible is that, if this device (the brain) continues to grow in size and complexity, and remains obsessively focused during its evolutionary history on a few survival-relevant facets of reality, it will become useful as a feature-detector and pattern-detector for processing this 100 kiloHerz wave.

In order to do this, it will focus primarily on external things, which register merely as impressions on the eye and models in the memory. We could say that these are very low frequency, very superficial modulations in the high frequency carrier wave that is our Being … things like social appearances, the meaning of words, the possible ramifications of an action for self and group, who is mating with whom, threats from outside, possible sources of food and shelter, and ways of keeping oneself alive. Not because these things are important in any deeper sense, but they lead to survival.

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In “Police spokeswoman moved after remarks on fairgrounds fights”, the Des Moines Register reports that:

“Des Moines Police Chief Judy Bradshaw reassigned her department’s spokeswoman Thursday, two weeks after Sgt. Lori Lavorato said it was “very possible” fights near the Iowa State Fairgrounds had racial overtones.
...
“A supplemental report about the Aug. 20 incident filed by Sgt. Dave Murillo said, “On-duty officers at the fairgrounds advise there was a group of 30 to 40 individuals roaming the fairgrounds openly calling it ‘beat whitey night.’ “

“While answering questions from the news media three days later, Lavorato said, “It’s all under investigation, but it’s very possible it has racial overtones.”

“Police commanders later said they found no credible evidence the fights were racially motivated.”

To ensure compliance with sociological objectives, subjects disseminating hatefacts must be punished.

The problem is, Des Moines is already being frequented by Presidential candidate hopefuls in preparation for the 2012 election, and this story has received hundreds of hatecomments from around the country due to the Drudge Report’s link to it. 

by PF

Dedicated to: the red-headed Spice girl.

I will try to clarify something which GW said to Notus on the Gödelian thread.  Notus asked:

How do you mean that logic can be used to relativise all these things?

This is a critique voiced often by GW and myself which runs along the following lines.

It was really the belief in the susceptibility of complex social realities, and ultimately the reality of our Being, to extremely primitive analytical tools, which formed the basis for social engineering experiments such as have destroyed our Folk.  Marx really perfected this as a tool of destruction - his “scientific” view of history, which was based on a simplistic and in hindsight, very arbitrary analysis of certain historical trends.

Thinkers are obviously obsessed with deconstructing the complex reality that is human experience over time, and finding in it “the central meaning”. This is “the meaning of history”. As a student of Nietzsche (ie, I read and thought about him for a few years), I saw how big N was doing this all over the place. It was for him a way of projecting his likes and dislikes across vast distances of time - and it really was basically that idiosyncratic and subjective. I hope I can belabor this point a little bit without boring everyone because it is one of the central ideas to me, although everyone here probably knows already what I have to say about it.

Nietzsche hated that his mother in Naumburg wanted to force him into the role of soft-hearted Christian do-gooder. He was a radical, adventurous, crazy man - in his own way, and suffered greatly under this constraint. Yet he could never part with his family, in some sense they were almost his only stable social contact throughout his life. So he conjured in his works a vision of Christianity which ridiculed this Naumburg strain of Protestantism, claiming of course that his critique applied to all Xtianity. F Lea, his biographer, has shown how much N’s “Christianity” was actually “Naumburg social constraint” and not the historical Christianity. Nevertheless, he said some things which have stuck, and his critique is in the main, incisive, at least from my anti-Christian perspective.

He likewise held up an ancient ideal of Greece during the time of the Tragedians (Aeschylus, Sophocles, Euripides) - and I hate to personalize things so much (too bad they are, in fact, so personal), but this had very much to do with the fact that he experienced moments of elation and higher meaning (“am” experiences in my lingo) while reading this at Schulpforta as a young student. His life-long endeavor was to show what ancient Hellas meant and how it could be an alternative model for a reborn Germany and Europe. Wilamowitz, in his critique of N’s philological treatment of ancient Greece in TBOT, basically demolished every substantial assertion of N’s about historical Hellas, showing the extent to which N was being an artist, in his construction of past ages, rather than a scientist.

What remains difficult is the fact that N, being so brilliant, inevitably spoke a great deal of truth when he spoke of these things. But look at how huge the human experience is, how difficult to synthesize - and you will realize that each man can forge his own idiosyncratic view, and many of them - where they depart from specific facts - will become mutually contradictory.

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by Christian Miller

The American political arena and mainstream media is rigged against White American solidarity.  Almost every single race or ethnicity has a political organization to serve its specific racial or ethnic interests.  The glaring exception is a mainstream-credited or nationally-recognized political group dedicated to White American interests.  There are groups dedicated to White advocacy, but they are invariably plagued by accusations of “extremism” or “hate” or “bigotry.”

The Preamble to the United States Constitution lists one of its purposes as to “secure the blessing of liberty to ourselves and our posterity.”  Perhaps this explicit dedication to the interests of the White founding stock means that no White advocacy groups are needed.  Maybe the explicit mandate of the Constitution demands the protection of liberty for the posterity of the White race, so White advocacy groups are superfluous. Until the middle of the twentieth century, this view might hold water.  In light of the onslaught of anti-White propaganda, legislation, indoctrination, and social policy that has since followed, this explanation is a recipe for White political suicide.

Under oppressive legislation, a hostile media, and an anti-White educational system, the interests of White people have been subverted in favor of a cacophony of minority voices, all of which are alien to the original aims of the Founding Fathers.  White Americans can no longer rest assured that the Constitution means what it says, or that the United States exists to preserve the interests of its White founding stock and their progeny.  Instead, White Americans must organize specifically and purposefully on racial grounds, realizing that all other groups are slowly destroying each liberty and privilege that White Americans used to take for granted.

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by I Bismuth

August 27: Today I made a discovery: the tooth is racist.

I was on time and I had the waiting room to myself, so there was no doubt that I was next. The expensive muffled whining, rasping, and sucking, the box of toys in the corner, and the coffee table strewn with celebrity glossies all served to put me in the right mood for the needle.

The plastic buses and helicopters with sound effects seemed at least as interesting as the glossies without them, but I preserved my dignity by seating myself near the coffee table and, like a grown up with a carious upper right second molar, turning over the pages of piffle and marvelling at the interior designs lived in by famous smile-wearers.

Although all of them were unknown to me and did not seem worth getting to know, as the sneers welled up within me, I felt churlish in dismissing these publications and their abysmal accounts of the doings of significant nonentities, given the example worthless lives set to the target population. How better to ruin the ruins of normality?

The covers alone were a joy. With one exception they showed unenriched females being enriched. Defiant embraces of de-Aryanization proclaimed, “Watch our thick and thin lips kiss goodbye to your proud pedigree. The faces of our offspring will humble your Euro-uppishness. We thumb our noses at the Beast of Berchtesgaden. Tomorrow belongs to us.” The one exception was a wedding day photograph of two premier league goalkeepers in morning dress, radiant on their happy day.

The indulging of my new appetite for popular pap was suspended by the opening of the surgery door and the emergence of the patient who preceded me, a dreadlocked fellow British citizen. To my ingratiating grin, which I hoped he would instinctively recognize as that of a benefactor, he responded by scowling right through me and leaving without a hint of gratitude. I felt hurt and made a mental note to smile in the mirror when I got home to see whether I was subject to involuntary twitches of White resistance.

“We’re ready for you now, Mr. Bismuth,” said the nurse.

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