PROPAGANDA is the conscious manipulation of the thoughts and feelings of the multitudes. Covid propaganda has involved endless verbal manipulation, both subtle and not-so-subtle.

Consider one small element in this mass campaign — one drop in the tsunami of words.  Searching for the term “Covid measures” in Google, I came up with 333** million results. In the last few days alone there were dozens of news stories that referred to Covid “measures.” Read More »

LAURA L. M. writes:

I’ve kept up with your work in the last two years as somewhat of a lifeline. I homeschooled my sons before and during the “lockdown” and did my level best to keep life as normal for them as possible. Still, the pervasive fear tactics made me grateful for your site to remind me there was more to the story than met the eye.

As the insanity winds down, I find myself looking at our nation. What a spoiled bunch of children we are. Such shallow lives we’ve led, with our focus on shiny objects and entertainment. I have lost interest in mass entertainment because I find it dull and filthy. No wonder we allowed this charade to continue for so long. It’s like being in a horror movie and our society enjoys horror movies.

I move forward, though. I prefer that to the alternative. Thank you for the dose of reality along the way. Read More »

THE FEDERAL Writers Project collection of slave narratives in the Library of Congress is a national treasure.

These first-hand accounts, assembled from 1936 to 1938 by interviewers hired by the Works Progress Administration, offer a realistic view of slavery in America, of a time when blacks and whites lived and worked together, for better or for worse.

Many slaves, while condemning slavery, attested to being well-treated by their masters. Many attested to being whipped. Many were honest about the faults and bad habits of their fellow slaves. In general, it’s hard to imagine these raconteurs partaking of the whiny tears and tantrums of today’s agitators. They often come across as earthy and wise personalities who tell their stories of slavery, war, greedy Yankees and post-war chaos without self-pity, envy or hatred. An early director of the oral history project was John Lomax, a white Southerner, who deserves great credit for insisting the narratives not be edited or censored in any way.

Ex-slave Millie Barber, of Winnsboro, South Carolina, was among those who shared her story. The most egregious part of her colorful narrative relates to her parents being separated on different plantations:

“Hope you find yourself well dis mornin’, white folks. I’s just common; ‘spect I eats too much yesterday. You know us celebrated yesterday, ’cause it was de Fourth of July. Us had a good dinner on dis 2,000 acre farm of Mr. Owens. God bless dat white boss man! What would us old no ‘count niggers do widout him? Dere’s six or seven, maybe eight of us out here over eighty years old. ‘Most of them is like me, not able to hit a lick of work, yet he take care of us; he sho’ does.

“Mr. Owens not a member of de church but he allowed dat he done found out dat it more blessed to give than to receive, in case like us.

“You wants to know all ’bout de slavery time, de war, de Ku Kluxes and everything? My tongue too short to tell you all dat I knows. However, if it was as long as my stockin’s, I could tell you a trunk full of good and easy, bad and hard, dat dis old life-stream have run over in eighty-two years. I’s hoping to reach at last them green fields of Eden of de Promise Land. ‘Scuse me ramblin’ ’round, now just ask me questions; I bet I can answer all you ask. Read More »

WERE the “police” who brutally attacked protestors in Canada not Canadian police at all? (Language warning.)

Gaspare Traversi, ca. 1758

“IN times of desolation, God conceals Himself from us so that we can discover for ourselves what we are without Him.” – St. Margaret of Cortona

LAST MONTH, the unnamed man pictured above was approached by an armed 18-year-old in the Fairmount neighborhood of Philadelphia. In one of three attempted carjackings that night in the city, the teenager demanded his car.

Instead, the driver pulled out a gun and fired five times. His action may have saved his life. The teenager fled and was later treated at a hospital.

Too bad 60-year-old, military veteran George Briscella who was shot and killed by a carjacker this month while leaving his mother’s home in Northeast Philadlephia; 70-year-old Chung Chin who was savagely beaten to death by carjackers in December; 25-year-old Milan Longcar who was shot and killed last year in Philadelphia while walking his dog; and 21-year-old Samuel Collington who was shot and killed two months ago in a carjacking near Temple University were all not armed and ready. They might all be alive today.

America’s cities are more dangerous than ever, now with frequent and unbelievably brazen carjackings, which have reportedly risen by more than 500 percent in major cities and which Philadelphia Police Commissioner Danielle Outlaw (bad enough that she’s a woman, but the name!) attributes in part to the normalization of face masks, which have predictably provided thugs with a new level of anonymity.

In the case of Longcar, his sister said that she and his friends were so shaken by his murder that they would be moving out of Philadelphia.

Are these neighborhoods going to be left to criminals? Will the people who cannot move to another location become more and more threatened?

Whites such as Longcar’s sister and Collington have learned complete passivity in the face of mortal threats to their existence. The answer is not for everyone to move, but for an armed and ready citizenry to emerge. Most teenagers engaging in acts of theft do not want to risk their lives and the police alone cannot possibly prevent these crimes. Only when criminals know that they may endanger themselves will our cities ever be reasonably safer.

It is essential not only for law-abiding adults to learn to wield a gun, but also to familiarize themselves with the laws in each state so that they themselves are not arrested after justified self defense. In the case of the driver above, he understood how to explain his action: his life was in danger.

Just a reminder on the morality of gun use:

“…the act of self-defense may have two effects, one is the saving of one’s life, the other is the slaying of the aggressor. Therefore this act, since one’s intention is to save one’s own life, is not unlawful, seeing that it is natural to everything to keep itself in ‘being,’ as far as possible. And yet, though proceeding from a good intention, an act may be rendered unlawful, if it be out of proportion to the end. Wherefore if a man, in self-defense, uses more than necessary violence, it will be unlawful: whereas if he repel force with moderation his defense will be lawful, because according to the jurists [Cap. Significasti, De Homicid. volunt. vel casual.], ‘it is lawful to repel force by force, provided one does not exceed the limits of a blameless defense.’ Nor is it necessary for salvation that a man omit the act of moderate self-defense in order to avoid killing the other man, since one is bound to take more care of one’s own life than of another’s.”

— St. Thomas Aquinas, Summa Theologica, Q. 64 murder, Article 7

These crimes are committed — possibly without exception — by blacks, incited and emboldened no doubt by the orchestrated war against social order. They encourage anger to be displaced from those committing the incitement, who are engaging in a controlled demolition of our economy and society at large, to the savage and powerless. The majority of victims in cities like Philadelphia are black and most of the perpetrators end up with ruined lives in jail.

                                                              Howard Pyle

“A GENTLE KNIGHT was pricking on the plain,
Yelad in mighty arms and silver shield,
Wherein old dints of deep wounds did remain,
The cruel marks of many a bloody field;
Yet arms till that time did he never wield.
His angry steed did chide his foaming bit,
As much disdaining to the curb to yield:
Full jolly knight he seem’d, and fair did sit,
As one for knightly jousts and fierce encounters fit.

But on his breast a bloody cross he bore,
The dear remembrance of his dying Lord,
For whose sweet sake that glorious badge he wore,
And dead as living ever him ador’d;
Upon his shield the like was also scor’d.
For soveraine hope, which in his helpe he had:
Right faithful true he was in deed and word,
But of his cheer did seem too solemne sad;
Yet nothing did he dread, but ever was ydrad.

— Edmund Spenser, The Faery Queen

HE didn’t go so far as to acknowledge that Covid isn’t even a distinct contagious disease, but Ontario Premier Doug Ford committed a remarkable act of apostasy earlier this week by saying that the entire prevention paradigm has been a failure and most people want to move on. Kudos to Mr. Ford for his honesty. Read More »

“IF ever you have a fit of sadness or trouble, remember that it is because you are still attached to life, or health, or some comfort, or person, or thing that you ought to forget and despise, that you may desire Jesus Christ only.”

— St. Claude de la Colombière

(H/t: @TempusFugit4016)

THOUGH I oppose the systematic defamation of the white race that is growing ever more intense by the day, especially now that even “nice whites” are considered racist and lacking in moral legitimacy as human beings, now that even a painting of apples or pears in a bowl is considered an expression of disgraceful domination of humanity, and though I believe it is my absolute duty to oppose this systematic defamation and that those deracinated whites who support it are committing nothing less than treason against their ancestors, I do not consider myself or call myself a “white nationalist.”

Not that anybody cares what this unimportant blogger calls herself. But let me explain. For the record.

To call myself a “white nationalist” would imply that 1) I hold the white race above all else 2) that my devotion to my nation is a kind of religion.

I call myself a patriot. That’s all, a patriot. Read More »

ALAN writes:

When the central St. Louis Public Library opened in 1912 and for many years afterward, there were thousands of books in the building, but there were no screens in the modern sense of that word.  The only “screens” in the building were those that people — staff and patrons alike — carried with them in their head:  The “screen” of imagination, a phrase I use with extreme reluctance because it is so unfair to the capacity of imagination, which includes the capacity for conceptual thought, comprehension, reason, and memory.

Today, a century later, there are more than 150 screens in that building, including those for staff, reference and catalog, those with Internet access for patrons, and six oversize screens used for cutesy, colorful, trendy, and always-politically-correct signs and scenes, the purpose of which is to “catch the eye” (or to assault the imagination, depending on one’s perspective).

To glamorize the Here, the Now, the Concrete — represented on screens, is effectively to diminish the abstract, the conceptual, the past — represented in books with words.

That is why Americans are now taught to incorporate screens into every part of their homes and lives.  It is all part of the calculated dumbing down that the late American patriot Charlotte Iserbyt chronicled extensively in her excellent work.  It is why books and magazines are increasingly designed to resemble comic books, and why libraries and bookstores are overstuffed with picture books for children:  To get them accustomed first to looking at pictures in books and then at pictures on screens.  It is the Lure of Gadgets against the Capacity for Thought.  The unstated mandate is:  You must not remember.  You must not think.  You must gape.  You must be receptive to what the screen tells you.

The goal is to prevent or minimize the development of the capacity for independent, conceptual thought.   What you must learn is that whether and what you think will be determined not by you but by those who control the screens.

I remember watching early episodes of television’s “The Outer Limits” in 1963.  At the outset of each episode, the Control Voice said:

“We are controlling transmission.  We will control the horizontal.  We will control the vertical.  For the next hour, we will control all that you see and hear.”

But that was modest.  The Control Voices have now increased and expanded their power across the culture.  Omnipresent screens are their levers for controlling people who think they are being informed and entertained.

COVID is not a contagious virus and it is not a bioweapon out of China. Timothy Fitzpatrick debunks the Wuhan bioweapon propaganda and explains its purpose.

The real biological weapons, by the way, are the toxins in our air, water, food and pharmaceuticals, things which no one talks about — conveniently for those who profit from poison.

Read More »

“THE rule of a tyrant aims not at the good of a community, but at the private advancement of the ruler …. who encourages dissensions and sedition in the nation subject to him in order to maintain his own control with more safety. For this is tyranny, since it aims at promoting the interests of the ruling power to the detriment of the nation.”

— St. Thomas Aquinas

A YOUNG WOMAN goes to her local “urgent care” center suffering from symptoms of the flu: fever, aches, congestion.

She is “tested” for Covid-19. The test results are negative.

But the doctor tells her — this is a true story — that she must have Covid-19: “It couldn’t be anything else.”

This makes me wonder. Is it possible there is only one disease? Maybe every person who has ever died has died of Covid-19.

St. Bernadette in 1925, 46 years after her death

“WHAT impressed you on seeing her was an air of candor, innocence, modesty and reserve that completely enveloped her and radiated from her through her eyes, her attitude and her bearing.”

— Quoted in St. Bernadette Soubirous: 1844-1879 by Abbé François Trochu

I cannot endorse all the content at Vaccine Impact, but here is an excellent piece by Brian Shilhavey on how illness is defined:

Today, modern Western culture has completely changed the concept of “sickness” to deal only with the physical nature of man, with the absence of any concept of “sin” or morality.

As I wrote in my recent article, What is Life?, this can be traced historically to the period in Europe during the late 1700s and early 1800s known as “the Great Awakening” or the period of “Enlightenment,” where academic thought was being influenced by men such as Karl Marx (communism), Karl Ritter (Aryan race), and Charles Darwin (evolution), where the higher forms of human life, ζωή (zóé) which includes “eternal life (spiritual)”, and ψυχή (psuché) which can be translated as “soul,” where excluded in favor of the lower, only physical part of human life, βίος (bios), which gave us Darwinian biology, and the theory of “evolution” of the human race apart from God. Read More »

[Reposted and revised.]

TODAY is the anniversary of the day in 1858 that a 14-year-old peasant girl, Bernadette Soubirous, had the first of numerous visions in a grotto in Lourdes, France in the Pyrenees mountains. A beautiful young woman appeared to her. “Her face was oval in shape, and ‘of an incomparable grace,’ her yes were blue, her voice ‘Oh, so sweet!'”

Bernadette’s recollection are described in the book by Abbe Francois Trochu, Saint Bernadette Soubirous, first published in France in 1954:

“I had hardly begun to take off my stocking when I heard the sound of wind, as in a storm. I turned towards the meadow, and I saw that the trees were not moving at all. I had half-noticed, but without paying any particular heed, that the branches and brambles were waving beside the grotto.

I went on taking my stockings off, and was putting one foot into the water, when I heard the same sound in front of me. I looked up and saw a cluster of branches and brambles underneath the topmost opening in the grotto tossing and swaying to and fro, though nothing else stirred all around.

Behind these branches and within the opening, I saw immediately afterwards a girl in white, no bigger than myself, who greeted me with a slight bow of the head; at the same time, she stretched out her arms slightly away from her body, opening her hands, as in pictures of Our Lady; over her right arm hung a rosary.

I was afraid. I stepped back. I wanted to call the two little girls; I hadn’t the courage to do so. I rubbed my eyes again and again: I thought I must be mistaken.

Raising my eyes again, I saw the girl smiling at me most graciously and seeming to invite me to come nearer. But I was still afraid. It was not however a fear such as I have had at other times, for I would have stayed there for ever looking at her: whereas, when you are afraid, you run away quickly.

The lady or “girl” would return and communicate with Bernadette 16 times in the ensuing months. She is now known as Our Lady of Lourdes. Her timing was apt. Convulsed by the revolutions of 1848, the 19th-century was undergoing great changes.

Bernadette faced intense opposition from her parents, her teachers, her neighbors, the clergy and the local police, who threatened her with arrest. Her parents initially forbade her to return to the grotto. Many were converted to the view that she was telling the truth when they saw her experience one of her apparitions, so transfixed and transformed was this small, humble child. Twenty thousand people came to watch during the 14th apparition. But no one else saw what she saw or experienced the same incomparable ecstasy.

Read More »

A FEW days before he died of pancreatic cancer in 2013, my great friend Lawrence Auster, who had written for many years so courageously and truthfully on the topic of race, said something I will never forget.

He was sitting in his bed in a hospital near my home and looking out the window. In the brief interval between hospital procedures, when he was alert and feeling relatively well, he said something out of the blue.

“I believe in about a hundred years, all the races will be back in their homelands. Africans will live in Africa, Asians will live in Asia and Europeans will live in the West.” He gestured with his hands to suggest a great dispersal.

He didn’t say much more, being busy with the process of dying. But he didn’t need to because I knew what he meant. I knew that this was the inevitable conclusion of all he had written. It had a child-like simplicity and wisdom, but then truth often looks childish and simple in this way.

This simple and beautiful idea of geographic racial separation, so in accord with nature, so in accord with the spirit of Christian charity and God’s revealed plan for humanity, was the only solution to the modern Tower of Babel and a world gone mad with multiculturalism.

In the years since Mr. Auster died, the public rhetoric bitterly condemning the white race for a host of unforgivable sins, the psychological and political war against whites he wrote about, has dramatically intensified. The systematic discrimination against whites in hiring, college admissions, the arts and other facets of life that he also wrote about has dramatically intensified too, as he predicted it would.

Violent riots have been approved and applauded by government authorities and corporations. Monuments have been defaced and thrown down — not because they were about slavery but because they represented evil whites. A cartoonish “insurrection” was staged to vilify whites and a “racist” president rose and fell, with the powers-that-be obviously setting out to use him to make middle class whites look as crude and unlikeable as possible (of course, in many cases, they are crude and unlikeable). Corporations have stepped up to new levels of political correctness and favoritism for non-whites. And, of course, many whites, more ardently than ever, believe in the utopian creed of racial equality, so contrary to true and organic diversity. For some, nonwhites are just moral status symbols, not human beings. Let those who passionately believe race is a “social construct” find out for themselves that it is not. In most cases, it is pointless to try and convince them otherwise.

The mainstream media speaks of “white supremacy” and “white privilege” in a way it wouldn’t have just a few years ago and many whites devour these taunts with perverse pleasure, feeding the sick masochistic thrills Mr. Auster spoke of. The government has officially and ludicrously declared “white supremacists” to be the supreme threat.

All this was inevitable. The numbers are decisive. Whites have lost and are continuing to lose their demographic advantage, and non-whites, especially blacks, are being even more insistently and systematically, every day, incited to revenge and envy as a permanent mode of being. Why wouldn’t they be envious and resentful, given the immense political and monetary payoffs? We don’t live in a world governed by the spirit of Christian charity — and even so-called Christian leaders not only believe it is perfectly fine for some groups to revel in envy and resentment, but positively egg them on.

Racial division will always be a fact of the world, given the fallen human condition. But there is a long-range path toward relative peace, for America and Europe especially.

That path must involve geographic racial separation. The peoples of the world — all races — must have as much self-determination and cultural independence as possible, while seeking amicable trade and cultural exchanges. In Europe, this would mean the repatriation of millions of people — yes, millions — ideally over the course of many years to their ancestral homelands in Africa, Asia, Eastern Europe and the Middle East.

The American Colonization Society, originally known as the Society for the Colonization of Free People of Color of America, knew the importance of racial homogeneity in the early nineteenth century when it tried to mobilize the funding and will to resettle freed blacks in Africa. Of course, the ACS is slandered as racist, but its leaders and many of its supporters were motivated by wisdom, generosity and good will toward freed blacks. They believed blacks would face heavy burdens in a white society even when they were not enslaved. Marcus Garvey, the black leader who inspired tens of thousands of black Americans to desire a  return to Africa, believed in this ideal of separation too. Unfortunately, despite the narrative of white oppression, the Colonization Society found that blacks didn’t want to go back to Africa and Garvey’s project was stymied by his enemies, who wanted to use blacks as pawns in a racial war they couldn’t have if blacks returned home.

While there are advantages for nonwhites to live in a white dominated society, as is obvious from the many “migrants” who have invaded Europe in recent years, there are also tremendous psychological pressures. Blacks are constantly told they can achieve complete equality. This equality is impossible, and will always be impossible, because of innate and unchangeable differences. The stress of seeking this illusory equality is undeniably and understandably the cause of much black anger, of the constant picking at the supposed wounds of the past.

As Arthur Kemp points out in his book The War Against Whites: The Racial Psychology behind the Anti-White Hatred Sweeping the West (Ostara, 2020), blacks can best cultivate pride in their very real achievements and abilities in a black society in Africa or in a separate black nation in North America. One African country, Ghana, in a remarkable act of reparation for its own sins in the slave trade, recently offered citizenship and aid to resettle to black Americans (only those who do not have a criminal record.) Other African nations could do the same.

As for whites, they — I mean, we — must not descend into bitterness and anger over our inevitable dispossession in a multicultural America or Europe. We must cultivate a spirit of good will and charity toward other races. At the same time, we must realize that the anti-white rhetoric of today will become the violence and theft of tomorrow. We must protect our heritage and future generations by seeking geographic racial separation in a more deliberate and organized way and as a long-term, gradually unfolding goal.

The first step toward separation is for whites themselves to stop internalizing the narrative of white guilt, an edifice of patent lies, and stop entertaining foolish notions of appeasement.

We must cultivate the will to separate, moving now whenever possible out of the major urban areas and to relatively white areas of the country (something whites have been doing instinctively for many years), but also we must strengthen their families, “be fruitful and multiply,” as God has commanded. The state of the family, and relations between men and women, are at the heart of our racial suicide. Contraception, abortion, divorce and remarriage, feminist careerism, delayed marriage, vilification of men — these are all elements of race suicide, as well as personal sins. We must cultivate true virtue and confidence in God. Our plight is most certainly a divine chastisement, something we should always bear in mind.

The political disintegration of America as it is now is will likely occur. We will lose many of our historic sites and institutions. Asians and Hispanics may be repatriated to their home countries or they may remain in a part of this country relatively devoid of whites. Time will tell. It may even be too late in the history of the world for us to achieve this end, but let us strive to make this ideal a reality and to make it as peaceful and dignified as possible for people of all races and ethnic groups, refusing animosity toward others and refusing to destroy our own. May God protect our hearts from all resentment, anger and obsessive fixation on racial realities, including suicidal hatred of ourselves.

The details will naturally fall in place once the will exists.

Although it is truly sad that Mr. Auster is no longer here to comment so incisively on our situation and to develop this objective, he said the last word. He left us with a clear plan for the future. Read More »