"The problem is to see to what extent the Jews, with their instinct,
their anti-Christian resentment, and their possible international
secret organisation, might themselves be merely instruments, obeying
influences deeper, which we will readily call 'demonic'". In relation
to that excerpt of the review made by Evola of 'La guerre occulte' by
de Poncins et Malynski, it may not be a waste of time to ponder on
the fact, rightly pointed out andd studied by Weininger, accurately
sensed by Nietzsche, that the Jew is, along with the Chinese, the
most feminine people 'on earth', and that one of the names of Apollo,
the hyperborean god par excellence, was 'the enemy of woman' (see
Bachofen's 'Das Mutterrecht').
--- In
evola_as_he_is@yahoogroups.com, "frederick_of_hohenstaufen"
<slugg3r@h...> wrote:
>
> Woman Worship: What is December 6th?
>
>
> On December 6th of 1989, Marc Lépine entered the École
Polytechnique
> de Montréal with a rifle and killed 14 women.
>
> Every year since that year, Canadians – especially in the
educational
> institutions – have commemorated that bloody event with activities
> and slogans of all sorts: Conferences, hoisting of the national
flag,
> demonstrations, "moments of silence," not to forget the wearing of
> the white ribbon. The question arises naturally: what is the goal
of
> the "remembrance campaign" and how does it remember that event?
>
> On December 6th, it is not the mere violence of the event that is
> remembered – honest people with a good memory can remember many at
> least equally violent acts that have not survived in the public
> memory. In reality, the subject of commemoration is very
specifically
> the violence done against women in that act. The campaigners do not
> hide that fact; it is in fact the main slogan of their campaign.
>
> It is thus not impertinent to ask why remember a murder case – and
> thus, privilege it among so many forgotten murder cases – only
> because its targets were women, not men or children.
>
> The answer to this can be nothing other than that we, in the modern
> West, live in a gynaecocratic (from 'gyne' and 'krateia') society:
> that is to say a society ruled by feminine principles and women.
>
> A gynaecocratic society recognizes the law of the earth to be
> supreme. This law is the law of generation and fertility; the earth
> is seen as the Mother of Life. Everything is subjected to the
earth:
> life generates from it and dissolves in it. The dissolution of all
> beings into the earth shows that passivity is the dominant
> characteristic of this doctrine. Moreover, all beings are equal in
> the eyes of the Mother-earth principle. Thus, inequality and
> hierarchy are seen as "injustices" to this lazy law of nature. It
is
> from this very principle that stems the myth of "social equality"
so
> dear to the modern mind. All of this is inconceivable to the
> transcendental virile spirit whose essential qualities are power
and
> combativeness.
>
> That our society is based on feminine principles does not
necessarily
> mean that its actual (temporal) rulers are women. Men can be robbed
> from their virile spirit and be turned into eunuchs; modern
> politicians are a perfect example of this. The popular
saying "Behind
> every great man is a great woman" clearly reflects this situation.
>
> Indeed, – and lest we underrate the value of our statement above –
we
> in the West live in a society in which women are the object of
> worship and reverence; in our case, we can even speak of `Woman' as
a
> deity embodying everything inherently feminine. The emancipation of
> women in the West does not start with feminism – feminism is a much
> later and extreme form of the emancipatory process – but goes back
to
> a period in history when the natural and materialistic qualities
were
> placed over the transcendent principles represented by the virile
> warrior and the ascetic. The economical primacy in every domain of
> modern existence compared to the spiritual primacy in the European
> Middle-Ages is a very contrasting example of that shift. This
change
> is also reflected in the rise of the bourgeois and merchant over
the
> priestly and warrior castes, which have become extinct in today's
> world.
>
> Just like most great religions see the death of their icons and
> saints as events of the greatest importance and most worthy of
> commemoration, the modern, gynaecocratic West sees in an act
against
> women and womanhood a cause of remembrance and "collective
worship."
> The white ribbon is indeed the rosary the Christian holds in time
of
> prayer and the ihram the Muslim wears at Mecca. Moreover, the
female
> victims of December 6th are remembered as nothing less
> than "martyrs" – a word not so out of place considering that those
> women were "consecrated" for having suffered for a principle: that
of
> the diffusion of the feminine spirit in the West – like early
> Christians in Roman arenas for diffusing the message of Christ.
>
> Most readers will be quick to react: "But the women who died in
that
> event were innocent and might not even have been feminists."
Indeed,
> when Marc Lépine told the women he rounded up that he was "fighting
> feminism," one of them tried to tell him that they were not all
> necessarily feminists. Lépine was well aware of that. What those
> women weren't aware of is that their very presence at university
and
> their very situation in society were the result of the growing
> influence of the "religion of the Womb" in the West. Seen in this
> light, those women, surely innocent as individuals, were yet
symbols
> in a larger context which Lépine could not have overlooked. It is
> thus interesting to note that Lépine did not target mothers,
> housewives or even nuns – those types represent the traditional
> female roles – but specifically university women. Ironically, the
> placing of the pathos and the individual over the macroscopic and
the
> political context is in itself inherent to the feminine mind – a
> subversion that would have been inconceivable in a virile society.
>
> In his suicide note, Lépine wrote: "Even if the Mad Killer epithet
> will be attributed to me by the media, I consider myself a rational
> erudite that only the arrival of the Grim Reaper [La Faucheuse] has
> forced to take extreme acts." People, including experts, brush off
> this remark as "typical of all serial killers." It is easy to
discard
> something in such a way by generalizing and speaking ad hominem in
> order to abolish all possible opposition or further investigation
> into the matter. The truth is that Lépine's sentence should not be
> overlooked, for it subsumes in its blunt honesty the entire
condition
> in the West. Indeed, Lépine's notice can be read as a
confession: "I
> was born a man in a society that castrates men and turns them into
> eunuchs before they can become conscious and react. But somehow
> society forgot to castrate me. Now, I am a complete foreigner in my
> world and here is my revenge to those who made it so."
>
> Some people will say that our argument is self-contradictory. They
> will say: "Isn't it ironic that an act aimed at fighting the
> gynaecocratic society has provided that very society with another
> tool for its expansion and another `worship day' on its calendar?"
> and "Wouldn't it be better to fight feminism in a more `civilized'
> way?"
>
> It is not useful to describe Lépine's act as either morally "good"
> or "bad." In this case, the socio-political and spiritual situation
> is much more revealing of the act's true nature and background.
That
> situation has been explained as existence in a gynaecocratic
society:
> a society that is ruled by feminine, naturalistic principles in
> opposition to virile, transcendental principles.
>
> Moreover, the act's "barbarity" should be seen as nothing more than
> desperation in the face of an overwhelming situation. Again, there
> are hints of this in Lépine letter: "I have decided to send Ad
Patres
> the feminists who have always ruined my life. For seven years life
> has brought me no joy; and it being totally blasé, I have decided
to
> put an end to those viragos."
>
> Whether the act has been useful in fighting feminism or not is not
> within the scope of this text, which only aims at explaining the
> causes and nature, not the consequences, of the act. As a direct
> consequence, the act has obviously contributed to the cause
feminism.
> However, the gynaecocratic society including feminism will crumble
> sooner or later. Indeed, without the higher, virile principles to
> direct it and give it form, the naturalistic, feminine society is
> doomed to collapse on itself just like everything under its
banner.
> However, it remains to be seen whether the present situation is
> better fought directly, or indirectly, by contributing to its cause
> and accelerating the process of dissolution. Or, to borrow an
Indian
> metaphor: "to transform into cure the poison that cannot be
removed."
>
>
> FAKHOURY H.
>