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Old April 16th, 2011 #9
notmenomore
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Originally Posted by Alex Linder View Post
I believe "Which Way Western Man" has a chapter or two on the author's trip through institutional christianity from the perspective of a man on the path to becoming a priest, if i recall correctly.



Since WWWM continues as a top-ten classic of intellectually supportable racialism, I'd add here that understanding the often overlooked early chapters pertaining to Simpson's growth through an extended time of very hard-core Christinsanity is a most worthwhile exercise in developing a sustainable racial weltanschauung. Simpson spent years living under a doctoral level case of insane religious lunacy, complete with vows of poverty and entrenched egalitarianism.



What's really interesting to me about Simpson's personal growth out of his dead ended religious ideology is not so much his later embrace of Nietzsche as rather the fact that he never actually finds it necessary to disavow or reject his Xtian roots. Rather, he simply outgrows them into a vastly more erudite and comprehensive understanding. I'd say that he eventually outgrows Nietzsche as well. In so doing Simpson - perhaps inadvertently - reveals one of the great tricks the jew built into its Christinsane propaganda: the combination of a level of common sense and rational moral and ethical instruction with a totally debilitating, destructive, dishonest, and anti-intellectual fantasy. I'd like to think that more WN would become familiar with the moral and, yes, mystical implications of Simpson's developed worldview (and Bill Pierce's by extension, too). Both men recognized the necessity of creating a White ideology that would not deny the fundamental tendency of humans to gullibly become victims of the shaman shyster - jew or otherwise. Both found non-destructive and intellectually honest ways to accommodate and to integrate the White man's inherent mysticism with the eventually practical inability to answer final questions posed by the real universe.



So: a review of WWWM's early chapters can be beneficial.



Of course Mein Kampfe offers much is this area, albeit stated rather subtly. (I think AH was reluctant to be to obvious in his distaste for the Christinsane, given the recognizable influence of the Church over too many Germans at that time. )



A more explicit (if, sadly, excessively pedantic) coverage can be found in Rosenberg's Myth of the Twentieth Century . Somehow I doubt that many WN will find the time to spend here, although Rosenberg's ideas of the development of a racial soul, and the mystical and spiritual implications of this thinking for NS and for Whites generally do lead both forward and also back toward the original roots of European mysticism.
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