Editor’s note: Yesterday I saw a clip of Kevin MacDonald and Richard Spencer, in which both talk about the Jewish question. It might be very strange to say what I’m about to say: but he who, unlike MacDonald and Spencer and their purple pills, is fully aware of the Judeo-Christian question, has taken the red one.
Below, Catherine Nixey talks about the great metamorphosis in the Aryan psyche that occurred when they not only destroyed the white religion (white gods-statues, temples, Greco-Roman texts, laws and culture), but when all whites had to submit to the psyop of the god of the Jews—a programming to the very core of their beings.
Those who have not rejected monotheism with my vehemence are not fully awakened.
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As the world’s first century of Christian rule drew to a close and the fifth century opened, the effects of this conquest were everywhere to be seen. In Italy, Gaul, Greece, Spain, Syria and Egypt, temples that had stood for centuries were falling, shutting, crumbling. Brambles began to grow across disused ruins, as the mutilated faces of gods looked on silently.
An entire way of life was dying. Writers in the ancient world who had held out against the Christian religion struggled to put their feelings into words. In a bleak epigram Palladas asked, ‚Is it not true that we are dead and only seem to live, we Greeks… Or are we alive and is life dead?‘ Their old society was being swept away. The banner of the cross, in Gibbon’s resonant phrase, was being erected on the ruins of the Capitol in Rome.
But, according to some of the most famous preachers of the time, even this was not enough to satisfy the Christian God… He wanted—He demanded—the hearts and minds of every single person within the empire.
And, these clerics threatened, He would know if He didn’t get them. As preachers in the fourth century started to warn their congregations, God’s all-seeing gaze followed you everywhere. He didn’t only see you in church; you were also watched by Him as you went out through the church doors; as you went out into the streets and as you walked round the marketplace or sat in the hippodrome or the theatre. His gaze also followed you into your home and even into your bedroom—and you should be in no doubt that He watched what you did there, too.
That was not the least of it. This new god saw into your very soul. ‚Man looketh on the face, but God on the heart,‘ thundered Cyprian, the Bishop of Carthage. ‚Nothing that is done is hidden from God.‘ There was, congregations across the empire were warned, no escape: ‚Nothing, whether actually done or only intended, can escape the knowledge of God’—or His ‚everlasting punishment of fire‘.
Many Roman and Greek-intellectuals had shown profound distaste for such an involved deity. The idea that a divine being was watching every move of every human being was, to these observers, not a sign of great love but a ‚monstrous‘ absurdity…
No, declared the Christian clerics. His attention was a sign of His great love for man. As too was His punishment. For make no mistake, God was not merely a disinterested observer of men’s souls. He would judge them—and He would punish them.