Durkheim and totalitarianism in the West: His universalizing moral reason aims for a "sameness of the mentalities" not only material equality. By appealing to de-socialization and genius, we are threatening the basic social premise of modern egalitarianism: the principle that all people have the same mental life; challenging this dogma endangers the credibility of the official state of the broadcast-mind. Media-Masters cannot control a population of thoughtful critics, but only an equalized-mass channeled through an intelligence leveler simply called TV. Only if we "viewers" lose this program mentality can we create the genius of Our collective consciousness, can we understand the urgency of re-establishing our constitutional right to free assembly with people like ourselves. It is this coming into the physical presence of one-another and feeling a common Spirit, which is the fundamental religious quality of society that is eternal.

If you wish to understand this book, you should see it whole � and the place to start is the homepage: Heaven-Words copyright 2005 WEBb1910473801 (All rights reserved by the author) You may view any or all chapters of this very long book simply by clicking on the links below.

Fox News Bill O�Reilly Sean Hannity Savage Double Talk Radio with Their Forked Tongue Tales of Islamofascism in Eurabia

Keys To Heaven-Words: The Art And Science Of Revolution

Gordon Press-ing realities in a surreal world

Cold War origins of totalitarianism in North America and Western Europe

Rise and fall of Roman Catholic Church: revisionist history

Salvador Dali portrays two-timing artists of today: from religious to ideological war with Jewish genius

Quantum theory made easy:  an introduction to the new physics

From String Theory To A Final Theory: Back To The Origins of Nuclear Weapons

Creators of the atomic bomb: debasing nuclear power into a totalitarian order in the new world

Quantum brain theory: splitting classical-physical reality..from the inside-out

Breakdown of madness dawns on genius of collective consciousness

Chaos Theory: gravity bends of spiraling space-time

Totalitarian science of quantum wholeness -- David Bohm: Krishnamurti or Cusa

The double edge rap of black and white words

In Terror of a Savage Nation - Orwellian nightmare dawns on the West

Emile Durkheim: sacred symbols conceal unholy conviction: believers-in-themselves are sacred..chosen people

While doing research on this book in late 1996, I began searching through the Internet for ideas similar to those analyzed here. I did not find much. However, the concept of collective mind did turn up an interesting page by Professor Huston Smith. He and his colleague were discussing the peculiar nature of Durkheim's "collective mind". I located a new translation of The Elementary Forms of Religious Life, which was first published in Paris in 1912. This is significant because Durkheim was able to entertain ideas of that time which were to be judged dangerous only after the Second World War. The translator, Karen E. Fields, indicates that The Elementary Forms is considered a classic and Durkheim's masterpiece. The book has proved to be immensely informative. It is the closest to the ideas in this work of any publication I have yet encountered. It should also be noted that The Elementary Forms has evidently been an embarrassment to the academic community since World War II because it seems to have given credibility to many of the more mystical themes at the foundation of nazi ideology. Since the war, apologists such as Kenneth Thompson have tried to explain that Durkheim didn't really intend to introduce the mystical concept of group mind into his work, that he was merely speaking about the conscience of society. It has all been a misunderstanding due to the ambiguity of the French term "l'esprit collectif".1 Huston Smith and other prominent scholars aren't so easily persuaded. Mishlove: "Another related notion, I think, is the one originally developed by Durkheim, the French sociologist, in which he suggests that religions are really representations of the group mind of a society, and that the god of each culture is an embodiment of what he called the group mind. He almost described that in ways that seemed quite paranormal to me, when you begin talking about group mind -- something like a Jungian collective unconscious." Smith: "Well, again, I think it's very useful. For one thing, we are too much given to the notion that the mind is simply attached to the brain, and therefore because the brain has a given geographical locus, then the mind must too....."2

It surprises me that I have not encountered The Elementary Forms sooner, although I recognize themes from it which have appeared in many other lesser books by prominent writers such as Freud, Jung, Eliade, Rilke, and in Buffy Sainte Marie's song God Is Alive, Magic Is Afoot. However, in this song Cohen's lyrics suggest an understanding of magic with a poetic meaning much the same as God or collective Spirit, and very different than magic as understood by sociologists like Durkheim. Magic is much more like religion than science, even though it would give the appearance of being scientific. Importantly, magic is secular.3 Magical beliefs do not hold communities together in the form of a church. The magician is more like a businessman, who may have many clients, none of whom are even aware of each other.4 Religion and magic are repugnant to one another. "Magic takes a kind of professional pleasure in profaning holy things, inverting religious ceremonies in its rites..."5 Religion aims primarily to be helpful, rather than hurtful. Magic is generally intended to cause harm. It is this meaning of magic, as a satanic illusion, I have suggested describes the predatory methods of the Jews. There are many "magic formulas" exposed in this book, not for the purpose of furthering the black arts and sciences of deception, but rather for making these secrets common knowledge so that they cease to have the power to be an evil influence on our culture.

I have not selected Durkheim for study simply because he was a Jew, but rather because of the complementary nature of his idea of collective consciousness, which has been so instrumental in shaping the multi-cultural morality we rebel against today. His work can be confusing to read because he is very much a magician. He starts out with the unmistakably mystical collective mind of primitive man and proceeds to convert it into the impersonal methodology of social science and the authority of the State, which he claimed characterizes socialized man. Consequently, it is very easy to find Durkheim expressing completely contradictory ideas; analysts argue from the perspective that he held one position or the other --- that his ideas were mystical or they were not, and this is misleading. He supported both perspectives, but without the persuasive brilliance of Bohr's quantum complementarity. The open clumsiness of Durkheim's thinking is a refreshing change from the "closing of the American mind" that marks so much of the scholarship authorized by academia today. Fields portrays Durkheim as a scientific thinker, and will not even "tarry" with those who suggest his ideas are mystical or even metaphysical.6

In spite of denials by Thompson and Fields, it is certain that Durkheim had an intimate appreciation for mysticism. "The only religious incident during his schooldays that has been recorded concerns a brief mystical experience that he went through under the influence of a Catholic schoolmistress. From this point on his main striving was for academic success."7 Mystical experience is not a minor detail of someone�s life, any more than the deeply felt love of adolescence is a superficial matter that can be quickly forgotten. Thompson sounds like a lawyer here trying to minimize the scandal of Durkheim's mental instability. We have seen this pattern of the mystical scientist before, especially among Jews such as Einstein and Bohm. I would like to approach Durkheim's thinking much the same way we have St. Paul�s, Marx�s, Bohr�s...... by noticing a duality, a complementarity in how they see everything.

Fields mentions that Durkheim apparently rejected religion, and in its place choose to be a secular intellectual. This she sees as a courageous action by a young man who was pressed by his family to become a rabbi ".... in his father's and grandfather's footsteps".8 Thompson confirms that "He was originally expected to follow in his father's footsteps and become a rabbi, and to this end he attended rabbinical school for a time. Why he gave up this intention and how he lost his Jewish religious belief is not known."9 This is a time honored pattern among the Jews: Joseph, Moses, Jesus, Paul, Spinoza, Marx, and many others -- infiltrated host societies, first by losing their "own faith" only to become guiding lights for the "gentiles". Jews have no more problem "losing their faith" than "fleeing" from one nation to another; but like Durkheim, Einstein, Bohr and the rest, they prove themselves heroic defenders of all Jews world-wide, religious or secular. It is ethnic identity that counts not religious ritual or nationality. Being a Jew is a "racial thing", not a "religion thing", whereas Christianity is a "religion thing" dedicated to eliminating all racial divisions, and in that respect is fully consistent with international capitalist/socialism under Zionist administration. Durkheim was very much involved with the politics of his time and is well known for writing in support of "defenseless Jews" as innocent victims of anti-Semitic scapegoating.10 It is this clannishness of the Jews which is sacred to them, but which Durkheim systematically dismantles in the secular scientific society of the "gentiles", where everyone else must be brothers according to the international moral imperative of equality.

What I will do is briefly outline Durkheim's conversion of collective mind, as religious experience of the clan, into its antithesis.... its opposite: the impersonal socialist State. You may notice a similarity between Durkheim�s impersonal ethics and Weinberg�s "cold and impersonal" final theory. Once this magic trick has been brought to light, we will go back to Durkheim's understanding of collective consciousness in the primitive mind, and see where it leads us if we consciously choose not to follow his straight and narrow path to the ethical laws of socialist reason. So let us finally get on with this study of The Elementary Forms of Religious Life.

Durkheim asserts that his book is based on the postulate that the "unanimous feeling" of religious people down the centuries cannot simply be delusion. He allies himself with the prominent American psychologist William James, and refers to a book he very much admires: The Varieties of Religious Experience (1902). Durkheim makes an important declaration saying: "I accept that religious belief rests on a definite experience, whose demonstrative value is, in a sense, not inferior to that of scientific experiments, though it is different."11 According to Durkheim, "...scientific thought is only a more perfected form of religious thought"12 The consequence of this is that as science gains greater credibility, religion declines. Science replaces religion in matters involving the intellect. He suggests something he knows must be offensive to Christians, and that is "...the idea of subjecting psychic life to science.."13 Durkheim says that science and religion need not be in significant conflict if science comes to recognize religion as a living reality that is essential to man's life in society. But this understanding can only come if religion becomes the subject of scientific study.14

Durkheim was a prime-mover in the creation of sociology, the science of collective man as he saw it. Prior to Durkheim's theory of collective consciousness, he suggests there were only two alternatives: either to account for man's higher faculties, such as the capacity to reason, in terms of physical senses and mere matter, or associate higher faculties with some source beyond physical observation. Thinkers got themselves into this intellectual bind because they assumed that the human being was complete and sufficient in himself, the pinnacle of the evolutionary ladder. There seemed to be nothing that stood above the solitary natural philosopher, as they used to call the scientist. He held his isolated position stubbornly even against the metaphysical deities of the past. Durkheim's great achievement was to announce that there is in fact something above every-man, scientist and peasant alike -- something above and within him. For untold ages, man has attributed this greater power to mythical gods. Durkheim's insight was to recognize that religious experience is actually real, only its explanation is mistaken.15 .....much as Crick and Ramachandran have acknowledged in more recent times. "So long as scientific analysis has not yet taught him, man is well aware that he is acted upon but not by whom."16 The influence of society is felt as coming from within himself, but the commanding tone of these social responsibilities he feels leads him to conclude that the source is outside himself, of spiritual origins. Durkheim is saying that socialized man is correct in recognizing that the source of his feelings of responsibility have come from outside; but he mistakenly identifies that outside source as divine, when it actually is society in the collective that has shaped him. The "supra-individual" which is his inspiration, his soul -- is the collective mind of society, which he experiences only through gathering together with those of his clan. Such is the case for primitive man. But there is a higher, more refined collective mind of society which is impersonal and universal; and that higher intelligence is logical reasoning, the foundation of scientific thought. Consequently, the localized collective mind is primitive, and must aspire to the universal and impersonal collective mind which science has disclosed. This then is the new faith Durkheim hopes all members of humanity will find within themselves, and truly come to experience.

Durkheim maintains that religion expresses some profound reality of human experience which cannot simply be dismissed as illusion. "Today we agree to recognize that law, morals, and scientific thought itself were born in religion...".17 Religion has been the source of most prominent institutions within society. This is so because the concept of society itself arose from religion.18 Science is a social creation and "... concepts are far from taking their authority from their objective value alone. To be believed, it is not enough that they be true. If they are not in harmony with other beliefs and other opinions -- in short, with the whole set of collective representations -- they will be denied..."19 Science has credibility because people believe in it, but that faith is like all other faith, it is based on opinion. "The reason is that everything in social life rests on opinion, including science itself."20 This means that the scientific paradigm of the modern age is also a "Faith", and believers are vulnerable to disillusionment, as has been the case with all other paradigms. Durkheim asks how religion could so profoundly shape civilization if there was not something of extraordinary reality at its foundation. He then makes a statement fundamental to his scientific study: "....religion expresses nothing that is not in nature".21 Durkheim sought to apply the discipline and methods of science to the study of religion. He advises his readers that he is not going to make religion merely vanish as a simple illusion. He comments that it is not the task of science to eliminate precisely what it is supposed to be studying. Durkheim does not keep this promise in the sense that authentic religious feeling is relegated to primitive society.... which is then seen to no longer exist, and socialized man is left with the equality of internationalism and the scientific study of religion. Today, we are a people repressed by a decadent, environmentally destructive, global multi-cultural materialism..... the polluting proof that Durkheim's impersonal ethical reason fails to authentically express our religious Spirit. But that�s the whole point; there isn�t supposed to be any "our" left. Some locals are very much behind The Times because they haven�t understood yet that White culture doesn�t exist anymore. "We" are all equal brothers and sisters of the New World Order, where the morally up-lifting consciousness of Durkheim, Gandhi, Bohm, Martin Luther King, John Lennon, and countless others is finally unifying all Humanity .....through the paradoxical strength and virtue of our diversity.

Durkheim saw man as a duality in tension between his biological nature and society. He viewed logical thought and morality as social creations, the product of an impersonal and universalizing collective consciousness. Durkheim was not opposed to individualism because he understood that specialization within society required it. But he sought to elevate the self-interest of egoistic individualism to the values enforced by the French Revolution -- namely, the dignity and equality of all individuals. This "moral individualism" was the means by which he reconciled the higher impersonal morality of collective consciousness with the selfishness of egoistic individualism. By making the demand for equality of all individuals a moral imperative, society as a whole asserted its collective will ...setting the battle lines in the struggle with the pre-social aspect of human nature, which would place individual interests above the common good if not held in check.22 You may sense a contradiction here in Durkheim�s reasoning, since pre-social man was actually primitive man ....the one so prone to surrendering himself to the exultation of his clan�s collective identity .....the one inclined to respond to instinct rather than ethical reason. There isn�t supposed to be a third category of "natural man" ...the individual outside the context of society. The battle lines are actually drawn between "primitive" local society and "socialized" multi-culturalism. Today�s socialized man is well indoctrinated by a global ethics of democracy, and not governed by local primitive passions, whether collective or individual. He follows the rules of international society. But these ethics he enthusiastically supports are not abstractions, and mustn�t be confused with local traditional values; they are "ideals" which embrace multi-racial "love", endorse homosexuality, and attack parochial patriotism as primitive racism. This means that the multi-racial bi-sexual crowd on MTV represents the highest ethical values of a world-class society, and therefore these trend-setting head-liners are justly enriched for their moral leadership of "up" and cumming generations. Leaders and educators must confront the problem of those unresponsive to the ethics of international society. Efforts must be made to socialize recalcitrant individuals who persist in maintaining primitive local sentiments at odds with the common will of the whole world.

For a sociologist, such as Durkheim, a scientific study of society could not be based on the "pre-socialized individual" as its fundamental element. "This was a 'pre-social' individual who did not exist in reality. The individual was penetrated by society, i.e. 'socialized'. It was the social factors and the processes by which they penetrated and constrained the individual that constituted the distinctive subject-matter of sociology."23 When man feels that he is carrying out the will of "God".... the will of Society -- he acts with confidence and enthusiasm. His burdens seem lighter, and the future assured. But society does not hesitate to demand great sacrifices from its members. To obtain compliance in such difficult demands, society influences its members from within. Yet the collective exists only through the minds of individuals. So social pressure becomes a part of what we are, but also fulfills and brightens our lives. In a very real sense, collective society lives through us in the form of conscience.24 Thompson prefers to go lightly on the collective consciousness theme and concentrates on the less radical interpretation of collective conscience. This safer "collective conscience" is merely the arithmetic sum of common beliefs and feelings held by the average members of society. Acting in opposition to popular custom could lead to charges of offending both religion and society as a whole.25 Thompson argues that conscience has two meanings in French, and is therefore ambiguous; it means both consciousness and moral conscience. Durkheim appeals to both these meanings, since he sees collective consciousness as an emotionally powerful religious experience encountered only within the clan; yet at a higher level of impersonal universal thought, collective consciousness is in fact moral conscience -- first cousin to self-consciousness.26 The source of the confusion surrounding Durkheim's concept of group mind is his complementary representation of this moral self .....which does and does not exist.

On occasion Durkheim supported conflicting arguments, more in the manner of a lawyer than a scientist. He and his colleagues were charged by the conservatives of his time of eroding traditional cultural values and advocating individualism. He distinguished between egoism and an individualism which viewed each human being as having sacred value. He argued that religion, which was a synonym for collective conscience, was essential not only to primitive peoples, but to modern society as well. (In his book The Division of Labour, he said much the opposite.) When his idea of collective consciousness was challenged by his contemporaries, Thompson states he asserted that "Society needed a set of collective beliefs and practices that had a special authority, and in modern society this was the 'cult of the individual'."27 This means that Durkheim supported the illusion of individuality as a social convention, but certainly did not actually believe such individual identity exists --- This is the same nonsense we have seen going on in theoretical physics. What does exist is the conscience of the group in each individual. Thus, collective consciousness has been magically transformed from a primitive mystical "group mind" into Durkheim's socialized self-conscious citizen of the international State-of-ethical-conscience.

Durkheim not only associates the highest functions of the human mind with the group, but attributes the finest qualities of humanity to the influences of collective conscience..... in this case meaning morality. Society transforms the raw material of human nature into something greater than itself -- the socialized men and women of universal impersonal reason, who see beyond the individual to the collective.28 But how can man be viewed in the collective? This sociological perspective is best demonstrated in a widely appreciated study simply called Suicide. There are different ways of seeing such a tragedy. Durkheim's sociological view is different than that of Freud -- a fellow Jew, who created modern psycho-analysis. According to Durkheim, suicide is a manifestation of society being ill, not Freud's individual patient. To cure high suicide rates, it is necessary to treat society as a whole. This is the common argument you have heard for decades: when Blacks commit crimes against Whites -- even murdering them, it is White society that is at fault, not the criminal -- he is actually a victim of an unjust social order. Sociology is based on the perception of people in the collective, and it would be strange indeed if such a perspective should limit itself to the consciousness of individuals, concluding that each person is responsible for his own actions. "For Durkheim, as a social realist, any emphasis on individual reason and will was unsociological and unrealistic."29 I have not struck upon a sudden conversion to the virtues of a self-centered society. My perspective is quantum relativistic ...which is a more differentiating outlook on collective consciousness than the "undivided wholeness" of St. Paul, Marx, Durkheim, and Bohm. For Durkheim social structure determines human behavior, just as the ready made language of society, which the individual discovers rather than creates -- determines what he can think, imagine and express. Language and all that issues from it is collective in origin and expresses collective objectives.30 Language is far more than the individual who uses it. It is society�s creation and not a private instrument. In a similar manner, ideas are the shared product of those who use language.31 As "I" "see things", language is inter-active ...we transform it as we use it -- while simultaneously sustaining a dimension or two of recognizable form and meaning. The poetic use of English through-out much of this work aims to shape words in a holistic design that is more effective than standard grammar in expressing the transpersonal sentiments so critical to what we think. The argument is this: in order to conceive truly fresh ideas, it is imperative that one alter language to serve radically new ends ...in the same way revolutionary advances in physics necessitate the creation of new mathematical configurations. Freshly minted insight imparts a distinctively collective ....emotionally contagious and memorable quality to words; it is this memorable quality which then lends itself so perfectly to logical form. I will argue that impersonal logical reasoning is meaningful to human beings when inter-actively super-imposed on the passionate feelings and intimacy of a creative intelligence ...thus becoming a felt transpersonal reality; only when energized can reason express the religious dimensions of collective mind. Durkheim's outlook on language is entirely different. He sought to establish a stable and impersonal logical order in place of man's religious feelings, as opposed to the disorganized thinking of religious zealots. "To be sure, he is less infatuated with clarity and distinctness than we are." Durkheim notes that while some religious enthusiasts may be inclined to "scramble everything" together, this "...marked inclination toward fusions..."32 seems more a matter of his relation to "religious things" than to any aberration in his thinking processes. This points out a major difference between our multi-dimensional designs and traditional scientific expression. This work suspends mystical insight in a solution of logical composition so that beauty is super-imposed upon understanding itself ....which in turn has already given shape to the primitive energy of intuitive enthusiasm. The custom is to reduce "everything" to two-dimensional logic; what is happening here is that we are super-imposing more dimensions on the "bare bones" of logical morality so that the contagious passion of the clan might be re-introduced to polite society through the rational discourse Durkheim so highly regards. The primary instinct for the fusion of ideas is spared as a poetically meaningful "theory of everything", while simultaneously preserving the appearance of that same classical order Durkheim finds so essential. This complementary style of writing will be discussed ever-more thoroughly in upcoming pages. For now, it is sufficient to appreciate that restructuring language in a striking-fashion is a means of re-shaping reality and expanding the possibilities of what people are capable of feeling, and consequently.... thinking, within this more emotionally open post-modern-grammar. Such a creative use of written and spoken words-in-tandem is compatible with relativity and quantum theory, and is accordingly more powerful than the single track classical logic on which Durkheim's old fashioned reasoning is riding. Durkheim's error was that he failed to sustain the primitive intensity of collective consciousness in his impersonal ethical reason. Of course this was no innocent error on his part, but a clever legalistic maneuver to shift power from common-feeling-locals to the impersonal authority of those international guardians of conscience and commerce the whole world regards with such boundless respect.

But enough sarcasm. There is much to be learned from The Elementary Forms of Religious Life. The collective consciousness of society is far from being a finished product, and often falls short in educating all its members; but with this raw intelligence "...came the seed of a new mode of thinking, one to which the individual could never have lifted himself on his own. The way was open to stable, impersonal ordered thought...".33 It is out of logical thought that society is able to take on an enduring structure. To think in a logical manner necessitates the ability to transcend the personal and to take on "... the two characteristics of truth...": "Impersonality and stability".34 It is necessary to see how this theme ties in with feeling and intimacy. For Durkheim, the socialized human being most fulfills himself as a person by developing his potential for impersonal reason, and this necessitates detachment from the destabilizing passions of man's more primitive pre-social nature. That which society instills within the individual raises him above his emotions to reason, not by making him more intimate, but rather impersonal.35 For Durkheim, the morality of religion and the discipline of science find a common ground and higher intelligence in the universal impersonal life of logical reason, which elevates man above his own personal standpoint -- above his own feelings, and detaches him from the primitive nature of his local collective society.36 Collective thought is a social process in that it only occurs when people congregate together. The impersonal aspect of man is his social nature. Thought can be impersonal only because of this collective potential. Durkheim agrees with Leibnitz's philosophy which views the consciousness of each individual as a variation on the theme of universal consciousness, which is impersonal. Kant maintains that reason is an impersonal quality within man which raises him above his individuality to that which is most universal. "From this point of view, one can say that what makes a man a person is that by which he is indistinguishable from other men; it is that which makes him man, rather than such and such a man."37a For Durkheim, logical thought refines the collective mind of society and makes it less idiosyncratic and consequently more impersonal. Given proper social education, any man, whether Australian Aborigine or Frenchman from Paris,37b can become the even tempered cosmopolitan man of the world who can appreciate the broadening influences of international life -- and these men of the world are for all practical purposes indistinguishable, regardless of their national origins. The more international a society becomes, the more impersonal it will be, and the more distant people feel from localized collective consciousness. They may no longer sense the same wholeness in society they once knew because now they see wholeness from the broader view of internationalism, and this viewpoint can be understood, rather than felt, through the morally and scientifically elevated discipline of impersonal reason. Science and religion come into harmony because both build their foundations in society upon a Kantian impersonal reason which aspires to universal values shared by all men. Logical thought is not inherent to man, it is the collective consciousness and moral conscience of society which distinguishes the socialized man from the passionate pre-social men of nature: "...impersonal reason is but collective thought by another name."38 Localized collective consciousness has expanded into the universal consciousness of reason; and because this "attitude" is impersonal, it can detach itself from individual prejudices, transcend local differences, and consequently embrace all of humanity -- thus, the universal consciousness of reason makes mankind whole.

As an aside, I would interject that it is my belief that intimacy is at the heart of religion, and people associate this feeling of closeness to others with the personal manner and atmosphere they share within their community. They feel alienated from these impersonal cosmopolitans of the scientific faith who govern the multi-national corporations, markets, and subsidiary nation-states in which ordinary people simply try to make a living. For social scientists, it is "the people�s" ordinariness ... their equality which makes the common life of society manageable, and religion is seen as an essential means of recognizing how society as a whole copes with the mundane. From Durkheim�s perspective, it is common knowledge that religion is not primarily about mystery, but rather about explaining the ordinary cyclical flow of events -- the routine.39 It does not necessitate belief in any kind of God, as Buddhism clearly demonstrates.40 Durkheim argues that religion is being forced to abandon its speculative tradition of thought, as scientific methods perform that function more effectively. The criticism science makes of religion is that it is dogmatic, and not open to new ideas. Durkheim notes that religious speculation no longer has credibility in continuing along its traditional path; it has no choice but to account for the insights of modern science which contradict its dogma: the authority of the past must bow to the faith of the future -- science.41 But religion's purpose is not to make man a scientific thinker, or even to grant special knowledge which others lack; the mission is always to give man strength so that he might endure and even overcome the hardships of life, not only lifting man above himself, but above human misery as well.42 Rather than leading man to conclude that he is powerless in the universe, religion comforts and inspires him in his struggle with the apparently impossible odds that always seem stacked against him.43 Durkheim concedes that because of the vital and practical necessities of living in a world not fully understood by science, even the most rational and secular thinker must allow for the inevitability of non-scientific speculation, for intuition which leaps beyond known scientific fact. Man seeks the assurance of complete knowledge, and this is what religion promises him which science cannot because it is forever discontented and incomplete. The mission of science is to search unceasingly for new knowledge about this limitless universe we are compelled to explore. But this is not to say that religion must be irrational. In order to satisfy man's increasing need to know -- to satisfy his intellectual spirit, religion must base itself on science. Scientists may use intuition to leap where reason falls short, but it is an intuition based upon scientific knowledge. In a like manner, religion may venture beyond science, but to do so, it must be grounded in scientific principles and cannot arrive at conclusions which contradict scientific fact. Faith is no longer its own final authority. It must open itself, as science does, to the testing of its most cherished ideas. Religion will not disappear. It will change form, but never change its fundamental mission: to enable people to act, to go on with their lives whatever hardships they may face.44

While I am critical of Durkheim, I also must acknowledge agreement with him that spirituality and science must be reconciled. Since Durkheim's time, sociologists have wanted to be accepted as equals by higher status professionals in the "hard sciences". In spite of his aggressive logical message, Durkheim is not held in the same regard as "real scientists" like Einstein and Bohr, or Watson and Crick. But that did not discourage Durkheim; he saw his work as scientific, and asserted that the hidden social forces he described are as real as the mysterious physical forces encountered by physicists. " 'Collective tendencies have an existence of their own; they are forces as real as cosmic forces, though of another sort; they, likewise, affect the individual from without, though through other channels."45 He talks of proving the reality of collective forces, and measuring their size and intensity. He emphasized that they are real forces and not simply conveniences of language. The panic of mass hysteria, the euphoric crowd easily swayed by the spell-binding oratory of a tyrannical demagogue, the blood-lust of holy crusaders inspired by God�s wrath ...by His divine command for vengeance against the wicked, and a multitude of similar events are all verifiable ....often-times historically memorable facts, or even the latest headlines from around the world. Durkheim saw himself as a pioneering scientist confronting the scepticism that always obstructs the way to the innovative discovery "... ' of a force that has been overlooked' ".46 Durkheim was not appealing to some divine intelligence outside of humanity, but rather describing a mind outside of and greater than individual consciousness. He was a realist, and viewed collective mind as an empirically observable phenomena which is the proper subject matter for study by the science of social anthropology. This phenomena of collective mind cannot be studied by examining individuals, but only the impersonal products of their creation.47 Thompson argues that Durkheim did not want to rely on the psychological or spiritual enthusiasm of individuals to explain social phenomena. So he sometimes may have given the impression that these passionate forces originated in some kind of "group mind" or herd mentality. " 'Thus the great movements of enthusiasm, indignation, and pity in a crowd do not originate in any one of the particular individual consciousnesses. They come to each one of us from without and can carry us away in spite of ourselves' "48 Durkheim states that man's sense of himself as a duality, composed of opposing body and soul, is not merely an illusion. "For society, that unique source of all that is sacred, is not satisfied to move us from outside and to affect us transitorily; it organizes itself lastingly within us. It arouses in us a whole world of ideas and feelings that express it but at the same time are an integral and permanent part of ourselves."49 Durkheim explains that the opposition between body and spirit is very real. That spirit we sense is not a metaphysical soul, rather "...there truly is a parcel of divinity in us, because there is in us a parcel of the grand ideals that are the soul of collectivity."50 The spirit of the individual has its origins in the "...group's collective soul." This group soul is an elusive influence, residing within each member of the community, ultimately inspiring individuals to rise above themselves for the sake of the clan. It is understandable then, that the individual may be in tension with this spirit which calls upon him from within himself to sacrifice his own interests for the sake of society.

Durkheim's discussion of the "group's collective soul" has been a thorn in the side of his pragmatically minded followers. "But it was not true, as some critics alleged, that Durkheim's social realism and structuralism entailed a notion of a metaphysical 'group mind'. He was talking about an inter-penetration of individual consciousnesses by an exchange of symbols: 'But how are we to conceive of this social consciousness? Is it a simple and transcendent being, soaring above society? The meta-physician is free to imagine such an indivisible essence deep within all things! It is certain that experience shows us nothing of the sort. The collective mind (l'esprit collectif) is only a composite of individual minds. But the latter are not mechanically juxtaposed and closed off from another. They are in perpetual interaction through the exchange of symbols; they interpenetrate one another. They group themselves according to their natural affinities; they coordinate and systematize themselves'...."51 This apparent denial of collective mind is very helpful to understanding what Durkheim meant by this phenomenon which he considered to be the proper subject matter of scientific inquiry. It is not God, not a disembodied metaphysical Being separate from man.... But interestingly enough, an impersonal self-organizing force of nature linked to the propensity of human beings to gather themselves together into clans. It may help to look more closely at the French expression " l'esprit collectif ": collective Spirit. It is the fighting Spirit of a people at war.... not so unlike the cohesive intelligence of bees defending their hive .....It is the feeling of attraction and love permeating a living community..... the creative Spirit that distinguishes one�s own group from the other clans of humanity. In anthropological terms, this is the totemic principle. The totem embodies the Spirit of the clan, and much of the remaining discussion of Durkheim will center around an understanding of how energized primitive symbols still manifest themselves in the lives of human beings who have been socialized to death.

Durkheim argues that what is eternal about religion is not any particular symbol, but the need for every society to periodically come together and "... strengthen the collective feelings and ideas that provide its coherence and its distinct individuality."52 It is this coming into the physical presence of one-another and feeling a common spirit which is the fundamental religious quality of society that is eternal. For Durkheim, collective consciousness could only arise out of a physical gathering of the clan, or the elevation of the minds of socialized citizens engaged in impersonal logical and universalizing discourse. It is with regard to this idealizing of impersonal and universalizing thought that I would part company with Durkheim. As we are about to discover, the key element of the multi-component collective mind is energy, and on a human scale that converts into feeling. Clearly, for Durkheim, logical thought and universalizing impersonal morality are not based on feeling. I believe it is possible to extend collective consciousness beyond the boundaries of a localized clan to a much larger group, but this can only be realized by the sharing of authentic feelings as well as organized ideas. If a people have commonly felt sentiments, they can participate, strengthen, and even extend the collective awareness of their kind. There is an impersonal quality to their feeling, but it is not cold and impartial; it is an intensely felt presence of an identity greater than self-conscious individuality or moral reason. This self-transcendent feeling is better described as Being ..transpersonal ... as a spiritual quality which imparts a sense of closeness among people, rather than the frigid impersonal bureaucracy familiar to any who visited the pillars and out-posts of socialism during the cold-war. This transpersonal sensation is a propensity to kind-ness, not merely in a rational sense, but at what is felt to be an ultimate level of commitment. What is involved is a heightened dimension of closeness to one�s whole group ...feeling emotional bonds of loyalty that take precedence over the calm rational judgment of the detached logical moralist. It is a cohesion people use to have ages ago when they knew and cared about those who composed their communities ...Small town America and Europe before the twentieth century -- or the feeling a composer has when creating a very touching melody. My particular concern is to preserve the ecstasy of that timeless self-transcendent collective Spirit, while simultaneously balancing the more rigid structure of logical methodology. Our culture has seen these two states of mind as antagonistic. Durkheim's conclusion that collective mind transcends local sentiments and is elevated to a higher plane of impersonal logical and moral thought abandons passion as a lower mental state, closer to the herd than the refined intelligence of science. Dali, the Surrealists, and many creative artists like them, concluded that only unconscious intuition could disclose the deeper structures of this unreality which is the human condition. They more or less rejected logical reasoning as superficial and opted for the passion Freud advised them to repress. Unlike so many of his contemporaries, Dali extended this dogma of surrealism in a totally unexpected direction by pursuing a fascination with theoretical physics ...and so have we. By the time this race-horse runs its course, we will have found a means of bringing the horse-power of these complementary intelligences into a tandem harness that reconciles impersonal logical reason and spirituality in a far more authentic style than either Dali or Durkheim have achieved.

This is always the basic problem facing religion: preserving a sense for the sacred in the mechanical context of "the real world". This is not a mission religion is accomplishing in this materialistic age of science. Today�s ultimate concern is money, and this goes double for the Churches. Christianity has simply become a tool of the State, a branch of world government social services indistinguishable from secular agencies such as the U.N. and the Red Cross. A living religion has the vitality to super-impose an aura of the sacred upon the ordinary. Man may be unimpressed by the world of daily experience, but cannot fail to be in awe of Nature-on-a-grand-scale, which overwhelms one�s all to mortal sense of self importance. This awareness of infinite space.... time now stretches out before us, making it evident that there is once again a power greater than ourselves.53 This expanded empathy for Creation evokes religious sensitivity, but not many of us are gazing into the heavens these days; for the most part we feel hell closing in around our knees. Hard men in the past came to faith not by discovering God, but by witnessing evil in the world around them; unwilling to accept that satanic force could go unchallenged, they were driven to conclude that there must be something more than merciless brutality or random chance governing the realm of mysteries in which they dwelled. They turned to those like themselves in the hope of finding strength. It was this courageous gathering together of people in danger which marked the birth of living Spirit. The threatening world outside their trusted circle of friends was profane, but within the hearts of loved ones they created a sacred community.

Durkheim considers sacredness as a super-added quality that can "...come to be its real self only within the domain of collective consciousness..." What is especially notable about the sacred is that it exists in the minds of believers and not in the things, the sacred objects they so highly value. But even more remarkably, sacredness "...cannot possibly exist as the real in only one mind....".54 The sacred is that which is super-imposed on a shared reality. The influence of the community may evoke religious experience by raising the emotional intensity of the faithful to a state of "effervescence". Passions are excited and sensations heightened in this manic State. Man is confounded and astonished by instincts running wild within him. He is compelled to re-shape the world in the light of his vision. This new order he creates holds a higher value in his eyes than the profane world upon which his creation is super-imposed.55 The methods and tools of his creative action take on a religious value which sets them apart from ordinary things. "The division of the world into two domains, one containing all that is sacred and the other all that is profane -- such is the distinctive trait of religious thought."56 Profane things are forbidden, and must not be allowed to contaminate sacred things which are protected by special restrictions. Religious beliefs define how different people may or may not interact with that which is sacred. In addition, these beliefs describe behaviour with regard to the profane world.57 "A thing is sacred because, in some way, it inspires a collective feeling of respect that removes it from profane contact."58 When the abstraction of sacredness is reduced to practical lived experience, it translates into one unmistakable reality: masked behind respect for sacred things is the deeply felt belief that the community of believers is itself sacred -- God's chosen people, the master race. It is this conviction which commands them to distinguish themselves from the profane peoples of the world. The nature of religious thought is that it seeks extremes. It sees things as opposites. Thoughts of compromise and moderation are foreign to it.59 The sacred and profane are antagonistic rivals ....like God and Satan. Religion calls man out of the world into the sacred realm of the cult and mystical asceticism. If that detachment from the profane world does not succeed, then it is a short leap to the final step: ritual suicide.60 We have seen a plague of such suicidal "Heaven's Gate" type cults in recent years, but more serious "martyrs" are in the wings as nations fall and new kingdoms come ...as the hysteria of these "last days" surrounding the end of the old millennium ...and the break-down of "this world�s" environment ....spreads. Religious fanaticism is prone to suicidal solutions to real world problems, and this must concern us because such zealotry is fully capable of transfiguring itself into a messianic militarism --- and the new millennium is an inviting target for those with historic missions to fulfill. We will not evade confronting the devout Faith of apocalyptic terror in the forthcoming pages.

The fact that sacredness is actually directed toward the "chosen- themselves" is an extremely important reality to recognize. Sacred rituals and places are not inherently holy; they are holy to a certain group of people. Most importantly, they make those people associated with their sacredness "holy". A holy book, a holy ritual, a holy place -- ".... relates a designated group of people to one another and sets them apart from others to whom they are not bound... ".61 Their religious commemorations, their sacred teachings, and Holy Land all reinforce their belief that they are special, that they, as a collective group, are the chosen people -- that they themselves are sacred. Their sacredness separates and exalts them above other peoples. Religion is about adding some special quality to people which unifies them, making them more than mere individuals -- giving them a collective identity. Durkheim uses the example of the Western aristocratic notion of "blueblood" to describe a special class of people who are set apart from common folk.62 But he could have chosen a far better example: the Jews, of which he was one. After Durkheim's time, the source and proof of Jewish sacredness has been "The Holocaust". It is a ritualistic memory of innocent blood sacrificed which makes all Jews sacred. Because this historical event has been made holy and taboo, it exists beyond time and question; Jews can neither forgive nor forget atrocities of the past, for their identity is defined by shared memories which have taken on a mythological dimension. This means that the people of Europe and America must hear about the Holocaust for as long as we and the Jews co-exist in the same societies. A people cannot be the sacred chosen if others also hold that holy status. Consequently, the Christian victims of Marxist slaughter remain mere mortals and are easily forgotten. If you call the Holocaust into question, you take away the sacredness of Jews, you transform them into ordinary people without any special claim to identity beyond that debased equality issued by the State. Their beliefs, values, and actions all become an oddity of history because they must dwell upon the wrongs committed against their ancestors long ago. They are left without the relatively fresh blood and tears shed to prove their authenticity as God's sacrificial lambs. Without these holy credentials, the simple-minded and weak-willed "gentiles" could not be so easily fleeced of both their financial assets and political freedoms. If society sets certain ideas aside as sacred, such as the Holocaust, they are taboo and cannot be criticized or even investigated by the impartial sociologists of Durkheim�s school of impersonal rational thought. "The prohibition against critique is a prohibition like any other and proves that one is face to face with a sacred thing. "63

It is a crime in some countries, particularly Germany, to criticize the media's religious devotion to this endless tale of the Holocaust. Now the violence-prone media-sleaze are not noted for being especially pious, so it might seem out of character for these aggressive amoral super-stars to be so reverent toward the memory of Jews who have been dead for more than half a century. But even the most perverse in-your-face-homosexual knows he'll end-up with at least one broken bone if he gets on the wrong side of these Brothers. The "Chosen" have established themselves as sacred in the minds of people in Western societies, whether they are disciples of Christianity or practitioners of the chic decadence emanating from Hollywood, Washington and the third world slums of America. You are incredulous because I am claiming that perverts and criminals, as well as pious little women, all respect the same laws. You look at society and think I must be joking. Nobody respects the law any more... than they respect Bill or Hillary. But I am not talking about the American legal system; I'm talking about "real" laws that are enforced outside the jurisdiction of any court. In primitive societies, among savage peoples, there is not a distinction between secular and religious laws. Law is sacred and breaking it results in harsh instantaneous punishment. Just look at any ghetto gang or Mafia; they have their laws and enforcers who meat out their brand of justice without any court of appeals. It is no different than in the past where disrespect for the sacred law was a "... threat to the basic solidarity of the society, which was based on sameness of the mentalities of members, whose minds were largely infused with the collective conscience. The function of the law was to repress deviance, and this repressive law reserved its most severe sanctions for offences against religious prescriptions, because these hit at the core of the collective conscience."64 No Black stud with ambitions of making it on the court, in the flicks, or on MTV bad mouths the Holocaust. Like the folks who can't jump, he knows enough to curb his "attitude" where the owners are concerned. The subject of Jewish power is taboo because it threatens to expose the inner workings under-lying this "Under-World Order", and it is for this reason that we focus so sharply on these forbidden matters -- precisely because we want to see everything. As with the existentialists confronting death, it is taboo which brings us into the proximity of that which society has set aside as sacred -- and the sacred is where the real power is. That�s why little women appeal to the mercy of Jews who have risen to high places.

According to Durkheim's definition of religion: "A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden -- beliefs and practices which unite into one single moral community called a Church, all those who adhere to them."65 So to the extent that we adhere to the taboos proclaimed by the Jews, we all -- Christians, depraved criminals, whites and non-whites belong to the same Church: The Church of the Bended Knee. There is a second component to Durkheim�s definition of religion which states that: "In showing that the idea of religion is inseparable from the idea of a Church, it conveys the notion that religion must be an eminently collective thing."66 Durkheim is not concerned with any kind of spiritual intelligence, God, which exists independently of human consciousness. It is the "...group's collective soul" which has been experienced in every society as the divine, as God. Thus the worship of God is actually self-worship, not of any individual but of the collective group itself. In The Church of the Bended Knee however, they do not adore their own reflection, but those to whom they level themselves. This is the meaning of a slave religion, and the slave mentality it fosters. The ambitious often mistake their own ruthlessness for intelligence and freedom; but these fearful and pragmatic people do not have the awareness to know that they are orphans entangled in a game far more merciless than the petty street justice of the barbarians; they do not want to hear of the atrocities committed by their "partners" against unwitting one-time-accessories much like themselves -- on a scale they cannot apprehend, for they are dependent on the good-will of those who honor the commandment to worship no other God than their own. Cheer up, there are still some heretics among us who delight in mocking the submissive piety of pugnacious perverts and white collar criminals of every color.

The force society uses to punish and repress opposition to established values actually strengthens shared enthusiasm for those values. Most people respect what they fear, and would not think of losing step even if they were marching in mass to their common execution. But what is the nature of this rhythm they feel... compelled to follow? The creative brilliance of alien masters intimidates the locals into accepting foreign rule. "It accomplishes this not by the reality or threat of physical coercion but by the radiation of the mental energy it contains. The hallmark of moral authority is that its psychic properties alone give it power."67 Without the dedicated wealth, talent, and determination of the Jews, the multi-racial society would disintegrate. Difficult as it may be to believe, greed and decadence do have their weaknesses because they lack moral authority! These people are missing a common soul; they don't care about each other any more than they love the Jews. That is not to say Blacks don't care about other Blacks, but rather that they don't care about homosexuals, Mexicans, Asians, feminists, and the rest of us White folks. This Neo-Stalinist coalition is not the stuff of an enduring culture because it does not have those "psychic properties" which alone could "give it power". Everything is riding on greed and fear. It is only the Jews and their money holding this diverse mix of Mammon together. While it is true that many people are amoral opportunists or cowards, these are not the type to support the Jews in hard times anymore than they are the kind to defend traditional values today. They are believers in money, not really devotees of multi-cultural morality... except as it enhances their own group�s power. If the authority of the Jews can be eroded, the multi-racial society will turn upon itself. Disclosing the methods of the Jews makes them visible and vulnerable to adversaries world-wide. Environmental disturbances, combined with massive world population expansion, indicate that prosperity has its limits ....and so also do loyalties based on short term profits.

But there are other kinds of prophets ...the high energy line that prospers during times of hardship. Society, as with the gods, exists only to the extent that individuals grant it reality in the inner sanctum of sincere belief. Those dispossessed Whites who do not feel that this is their Society will not defend its privileged classes at the cost of their own lives, and so this New Soviet Union too will cease to be. Durkheim, like Rilke, understood that the gods die without man's creative attention.68 The "death of God" precedes the death of a civilization; but the crossing of an alien god into the Son-set need not herald the birth of tragedy. White traditions in America and Europe have been under the gun for generations. Those given to apocalyptic prophecies might update Nietzsche by announcing the death of White culture, but this is not an inevitability. What is most important is not what has been created in the past, so much as what we have the Energy to create today. White culture will not die if we feel the music in Our Soul to make ideas, images, and words sing. Occasionally, Durkheim is quite eloquent. In one passage he sounds like Nietzsche as he declares that the gods are feeble or even dying, and that new ones have yet to be born. Christianity has lost its nerve, and can no longer inspire believers to rise above their own self interest. The engineers of society are powerless to either re-awaken or create a living faith. Only the shared real experience of people can initiate a cult which has the power to elevate their common Soul. He is certain that modern man must eventually overcome the confusion and distress that this faithless society has imposed upon its alienated and dismembered body. "A day will come when our societies once again will know hours of creative effervescence during which new ideals will again spring forth and new formulas emerge to guide humanity for a time."69

In 1912, Durkheim declared that the teachings of no religion are immortal, and that human beings are likely to create new ways of expressing their fundamental religious nature. But then he added that it is not possible to know in what symbols "...the new faith will come to express itself"70 A living religion arises out of the enthusiasm of revolutionary events, developing spontaneously from fought-for ideals such as independence, father-land and liberty. Religion is the name we give to that inspiration which spurs patriots to self-sacrificing action.71 As a consequence of some collective trauma during "historic times", men under-fire bond together and become something other than the individuals they once were in a fading reality. Durkheim refers to the special excitement that is in the air on the eve of promise and despair. Ordinary human beings live on the edge of certainty and death, and cling to the camaraderie of total commitment to one another and a cause worth dying for. "People live differently and more intensely than in normal times. The changes are not simply of nuance and degree; man himself becomes something other than what he was. He is stirred by passions so intense that they can be satisfied only by violent and extreme acts: by acts of superhuman heroism or bloody barbarism."72 Durkheim describes the common inoffensive man of the middle class who is "... transformed by the general exaltation into a hero or an executioner." It is particularly urgent to pay heed to the observation that "...mental processes are so clearly the same as those at the root of religion that the individuals themselves conceived the pressure they yielded to in explicitly religious terms."73 The crusaders felt God by their side, even calling them by name to battle for the Holy Land ....Much as Joan of Arc heard voices she felt ordained her from above to lead the French army in a war that heaven had made holy.

Durkheim places much importance on what he calls "collective effervescences"; by this he referred to very powerful emotional upheaval members of a group feel when they come together in a ritual gathering -- a time during which they are changed, and Durkheim would insist: transformed by the power of their collective emotions. "A force experienced as external to each individual is the agent of that transformation, but the force itself is created by the fact of assembling and temporarily living a collective life that transports individuals beyond themselves."74 The taboos of ordinary life are suspended in the anonymity of union with the group and their own nature. Members of the assemblage feel "swept away" by a force greater than their own particularity, a power that comes from outside themselves which makes each of them feel united with those by their side; and they attribute their wondrous feeling to ancient legends of their heroic ancestors ...whose immortal spirits have arisen from the dead -- and now, live again through them. I have suggested throughout that this theme of group spirit is considered threatening by the Jews because it is reminiscent of nazi ideology. Thompson briefly touches this sensitive issue in mentioning that Durkheim may have been influenced by German historical thinkers who saw a cultural spirit which endured in spite of mechanical changes that advances in civilization might bring. However, Thompson is quick to distance Durkheim from these dangerous German ideas. "But Durkheim was not referring to cultural entities like the 'race' or the 'national spirit', as some conservative Germans were when they wrote about Kultur being more fundamental than civilizational factors."75 Fields is willing to juggle this hot potato a little longer than Thompson. She describes seeing on TV the enthusiasm of the Iranian faithful as they endowed a man not unlike themselves, Khomeini, with the quality of sacredness. "What was done could only have been done within a group of assembled faithful and could not be undone by individual doubt or unbelief."76 This is the same kind of acclamation that uplifted Hitler to the rank of kings. The Germans did not merely elect Hitler to be their leader; they believed him to be something greater than ordinary men. For those touched by the Zeitgeist, he was a spiritual force, a demigod who enabled them to feel their own collective strength. Durkheim emphasizes that the galvanizing power members of a group experience is religious and indeed real, but their interpretation that the source of their energy is some sacred standard is incorrect. The powerful emotions felt at a group gathering reveal that a society is " ...."concentrating" or "pulling itself together".... ". The primitive fire-light rituals of the Australian aborigines are compared to the night time "collective effervescences" of the nazis and the KKK. Memories of swastikas and burning crosses penetrate deeply into the minds of those individuals who have shared in the secrets of ritual belonging. The social scientist is not supposed see such behavior as good or evil, but as a universal collective instinct ....common-place as tattooed gangs.77 Yet consider how rigidly Western societies try to regulate this human rite of concerned citizens ....pulling together those like-themselves. By making every gathering a triumph of diversity, governments aim to prevent any un-chosen crowd from feeling this powerful unifying force. Governments in North America and Europe acknowledge the reality of this collective feeling; they call it racism. What is racism if not solidarity among kindred people under attack? It is precisely this kind of feeling of collective power -- White Power, Black Power, Zionism -- that is at the foundation of the group mind of the clan. In explaining that the religious feelings people experience actually have a natural source -- society, Durkheim concludes that "...religion acquires a sense and a reasonableness that the most militant rationalist cannot fail to recognize."78 Let us also find reason to understand racial solidarity: to illuminate the source of world tyranny by the light of a Culture under-fire.

In a wired totalitarian State, the way to freedom is always out-lawed ...the exit from tyranny blocked by electrified media barricades advertising themselves as short-cuts to the "good life". The only way out is invariably condemned as the greatest of sins by the official champions of God and Country. In today's multi-racial market-place, where anyone can be bought or sold-out, the passageway to freedom is racial cohesion. While, racial separatism must not be twisted into the torturous madness of genocide or the failed phantasm of any master race, we can not submit ourselves to those who would master us. Our ultimate concern must be for the survival of the White race. Pacifism is an ideology of slaves, and mysticism has a long history of compromising everything as nothing more than rendering unto the Caesars of "this world". Mystics most often sound non-sensical when describing sublime feelings of unity with the cosmos. The ambitions here are far more modest. One is not the whole universe making its debut, but simply human Nature feeling the merciless determination of boundless greed forcing yet another species into extinction. The intensity of collective experience is sacred to people, but because of its unpredictable exuberance it is repressed ....reconstituted into the routine ceremonies of civilized society: going to church, the concert, or the game. But beneath the veneer of social identity, mortal men are capable of being converted into revolutionary spirits by historic circumstances.79 Durkheim emphasizes that group spirit is not experienced by the solitary individual, but only by emotionally bonded people in a group. There could be no mistaking the reality ...the collective excitement of the many-thousand-fold crowds packing the central squares of Berlin, Munich, and Vienna as they were ennobled to states of euphoria by the heroic oratory of Adolf Hitler as he worked himself, and the German People, into ever more exalted states by vilifying the Jews, and hailing the dawn of the Third Reich. Today throughout the West, gatherings that are far less mean spirited are forbidden in the name of freedom; and we are constantly reminded that calling White nations to racial solidarity is without question the most malicious crime imaginable. Much as sophisticated academics doubt the existence of God, they do not doubt the reality of collective identity. Hitler made certain of that! Now-a-days, a charismatic Black man, Louis Farrakhan, is compared to Hitler for inciting a million other Black men to march on Washington ....for daring to utter that one word of truth easily understood by those who feel the weight of oppression. The issue is not that collective mind is nonsense or unreal -- it is seen by our social handlers as dangerous and is therefore taboo. All large public gatherings are to be of a diverse multi-racial nature so that the kind of collective Spirit once free in Berlin cannot stir the collective memory of soulful patriots to a historic awakening.

We know that an intense group spirit can exist within us, but we can not fathom how to rouse a people being fattened-up for the slaughter. It all sounds so mystical, but it is something simple, and as basic as human sexuality. Since pre-historic times, man has created rites and secret rituals to evoke Spirit. In end-note #88, Fields refers to books suggestive of Ku Klux Klan cross burnings, and the influence of Nazi artists, like Albert Speer, on American culture. She mentions one of Durkheim's colleagues, Marcel Mauss, who observed that the nazi "effervescences" hypnotized them in a way similar to the spinning dances of the Aborigines of Australia.80 This also calls to mind the American Indians and the frenzied hops and whoops which preceded the bloody deeds of their war parties. Nor is it so different than the urban gang members in American cities who take drugs before a drive by, or the Skinheads who get smashed prior to engaging in nightly revelry. By one means or another, self-consciousness is cast-off and replaced by the group mind of the tribe, gang, or clan. A ritual service has meaning only to those who feel they belong, who are a participating group of believers "... whose purpose is to evoke, maintain, or recreate certain mental states ....".81 Given the known vulnerability of Western societies to drug addiction, it may be prudent to realize the burden of self-consciousness, and the unfulfilled yearning for the "natural high" of belonging ...to the common will of a primitive identity. The remainder of our discussion of Durkheim's work will center on how and why civilized people willingly surrender their individuality to become a pack of wolves.

Every society appears to have two complimentary religions: one is directed toward the physical forces of nature and phenomena evident to the senses and is called naturism. The other is called animism and is directed toward bodiless spirits, souls, gods and other animated beings with consciousness82 A sense of sacredness does not have its origins in either naturism or animism, but in a more primeval cult called totemism.83 Totemism is a social structure rooted in the segregation of society into clans.84 A clan defines kinship. Every member belonging to a specific clan has the same totem. The totem is like the name or symbol of the clan.85 For example, red and blue are gang colors for the Bloods and the Crips. If somebody strays into Blood territory sporting the Crip color blue, he is challenging the homeboys and could end up wasted. Tattoos are often totems identifying which clan a warrior belongs to. The totem is both a collective name and a religious quality that is not touched by mere definition.86 The name of the clan may be something in nature, such as a wolf. The clan and the wolf are seen as natural allies. Societies are integrated into nature and organized by means of these various totems.87 Totemism is not some kind of animal worship. It is a religion of anonymous and mysterious energy that animates every totem, but is not confined to any one of them. This totemic energy turns the wheel of time from season to season, but itself remains unchanged. In a very simple sense, the totem might be thought of as "... an impersonal god, without name, without history, immanent in the world, diffused in a numberless multitude of things."88 Totemism is a systematized way of identifying sacred things, and this then is a religious activity.89

The totem separates the clans from one another and identifies all those things, from animals to possessions, that are related to each clan. It is the clan's coat-of-arms.90 The totem is a symbol of two things: first it represents a god, and secondly it symbolizes a specific clan. Durkheim is very interested in recognizing the relationship between the god and the clan. He concludes that "... the god of the clan, the totemic principle, can be none other than the clan itself, but the clan transfigured and imagined in the physical form of the plant or animal that serves as totem."91 The most wonderful and terrifying forces of society and nature seem to emanate from the totem; this totemic god is the most sacred of all things to the clan. The power of the totem has its origins in the collective feelings of the group, and each member of that group feels the presence of the totem within him -- that is, he senses the presence of the collective feelings of the whole group within himself. But those feelings are so enormous, he does not attribute them to himself, but believes they come from a power outside of and greater than himself. That source is society and its symbol is the totem. Because he shares in these uplifting feelings evoked by participation in sacred rituals, he not only feels that the totem is sacred, but that to a lesser degree so is he.

Sacredness is not a physical characteristic inherent to the totemic object, such as a Eucharist. Ordinary bread and wine must be consecrated to become holy. Sacredness is added, "... It is superimposed upon nature."92 And when this sacred entity is shared, divided up into many pieces "... it remains wholly equal to itself in each of its parts.....-- ...the part equals the whole"93 One tiny bit of the Eucharist is just as much the body of Christ as the whole Eucharist. You may notice a similarity here to the many pieces of a shattered hologram; within each fragment, the entire holographic image can be seen. You may even notice unsettling similarities between sacredness and the cohesiveness of the quantum-state of super-position. The spirit also can be broken up like the Eucharist, with each soul Being-in-touch with the whole of the collective Spirit ....as though by some quantum principle of non-locality. If sacredness is not within the totemic object itself, not within the wafer of bread -- how does the sacred-state come to be? This super-imposed quality comes to the sacred entity "...from certain feelings that it calls to mind and symbolizes (even though such feelings originate outside it), it can play an evocative role whether it is whole or not....". Because the part can actually participate in the whole, it can evoke the "... same feelings as the whole."94 Sacredness then is the name given to the powerful feeling of Being plugged into the collective energy of one�s own human Nature: this human potential to feel Whole. Feelings have this intensity because of their capacity to spread contagiously -- because they are collective! All this abstract talk about sacredness and totems is leading round to the discovery that the sacredness added to things is feeling! Contagious emotion is the heart and soul of collective consciousness. Spirit is essentially contagious Energy, just as quantum physics is fundamentally a matter of Energy and its entanglements. It has been my objective to portray spirituality as a highly energetic collective state of mind ...which can be plugged into the original paradigm of this work: quantum-relativistic-stereoscopic-vision ....discovering the complementarity of matching hemispheres: finding a synergy of resolutions in the split between science and spirituality. Thus it becomes Second-Nature to feel meaning within an austere science, and order within the chaos of human dreams.

Spirit is an intensifying fusion of a fragmented people's scattered feelings into one-heart-felt emotion, awakened now in a whole community finally aware of its own cohesion ....its own collective identity. The totemic god may be symbolized as a creature such as a bird, as the bread and wine we are familiar with, or a magical mind altering plant, such as peyote, used in primitive rituals --- but the power of the totem cannot be localized in one thing. "Sacredness is highly contagious, and it spreads from the totemic being to everything that directly or remotely has to do with it."95 Now contrast the collective quality of the sacred with the self. The sense of "I" is not communicable. This "I" does not spread out to others; rather it is contained and limited.96 It is selfishness personified. It is the antithesis of collective Spirit, and for this reason has been made the center-piece of post World War II White society in the West. Thus, it is this self which separates the human being from the wholeness of creation, resulting in modern man�s feelings of alienation. There is an impersonal quality to religion: " -- it has that capacity not simply because it remains as a relic but because it is in the nature of religious forces to be incapable of full individualization."97 This means that while one may experience the presence of the divine, one cannot conclude therefore that "I" am God. As should be understood from totemism, no one in particular is God, although the sacred is spread out among the stars. "It is not I who live, but ...... within me." The intensity of religious experience is exhausting; however great one may feel for timeless hours, we cannot pitch camp before the burning bush of divine revelation. We are on a journey to eternity, and heavenly light is our flare. Because we trust this illumination to return once again, we dare take leave of the brilliant lights of our past, and make our own way into the darkness as starless knights.

Durkheim insists that the sense for the whole does not have its origins in the individual, since he experiences only a tiny fraction of the totality. "Above all, there is no individual experience, no matter how broad or prolonged, that could make us even suspect the existence of a whole genus embracing the universality of beings..."98 Never-the-less, the concept of the whole is considered obvious by most people. The reason, he suggests, is that the group does have experience of the whole, just as it has an awareness for very long stretches of time. "The theorists of knowledge usually postulate totality as if it is self-evident, but in fact it goes infinitely beyond the content of each individual consciousness, taken separately"99. The implication is that because the individual can enter into the intimacy of the clan's collective mind, he can become aware of both the enormity of everything and infinite time. So the human being can experience the totality only through society. Consider the immense complexity of language or mathematics; it is beyond the capability of any individual to grasp it in its entirety -- only the group can begin to do that. Penrose may find himself in awe of Plato's world of mathematics because it is the collective mind of an entire civilization, and far beyond the scope of any genius to fully encompass. "Since the universe exists only in-so-far as it is thought of and since it is thought of in its totality only by society, it takes its place within society; it becomes an element of society's inner life, and thus is itself the total genus outside which nothing exists. The concept of totality is but the concept of society in abstract form."100 This is not so different than what St. Augustine and Einstein said: reality and time are part of the scientific model we believe in. Take away the model and �.reality and time go with it. It appears that the totality of things, like time, is an element of faith dependent on the paradigm believed in by a society. Society is not as irrational and contradictory as many believe. Rather,"...the collective consciousness is the highest form of psychic life...".101 Durkheim sees it as something more than the mathematical sum of all the intellects in society. It surpasses the brilliance of any individual, just as the collective genius of "The Jews" far exceeds the creative genius of the solitary soul wandering in the wilderness of repression....who may be tuned into collective consciousness, but is not the whole of collective consciousness --- is not God. Collective Consciousness sees that which is enduring and most essential to society, which it clarifies so that these essential concerns might be expressed. It looks to the future, and remembers the past. Collective consciousness "... embraces all known reality..."102 and supplies human intelligence with structures that make it possible to organize and view society from the perspective of the totality of its members. It is not that it invents the marvelous ideas offered to fertile imaginations, it ..."finds them within itself, merely becoming conscious of them..."103 Thus, Durkheim could have appreciated Penrose's conviction that great ideas are discovered and not invented; but he would have dismissed Plato's world of mathematical forms as metaphysics, and pointed back not to any specific individuals as the source of these ideas, but to the collective brilliance of society over the course of thousands of years.

Society can inspire and lift the individual above the weakness of his ordinariness. Man aspires to be more than himself, and so he turns to the clan. "In the midst of an assembly that becomes worked up, we become capable of feelings and conduct of which we are incapable when left to our individual resources. When it is dissolved and we are again on our own, we fall back to our ordinary level...."104 Durkheim clearly argues that collective feelings dissipate as the group breaks down its collective organization into its component parts --- individuals. The self-consciousness of individuality replaces the intensity of clan feeling.105 Now fainthearted, the solitary man finds the events he participated in to be like an unreal intoxication, but the symbol -- such as the swastika, reminds him not only that the powerful event was real, but that it can be awakened again ....even half a century later. It can do this because symbols, like totems which are themselves symbols, represent collective feelings and are consequently felt to be sacred.106 And so when a person wears the clan's symbol, he feels re-connected to something very powerful. Courage returns to the solitary man. Resolution then arises from this religious feeling of connectedness with the whole. The primary virtue of any effective soldier is bravery; and that means standing up for the honor of the clan by defending its uniform symbols, especially the clan's totem. It should be evident by now why the Jews forced German authorities to make the display of swastikas a criminal offense punishable by incarceration. It is a religious symbol of racial solidarity which still lives within the memory of Germans as a people, and to this day has the power to awaken dormant emotions of rebellion against Jewish dominion. The totem is the visible representation of an elusive force which seems to live within a multitude of apparently dissimilar plants, animals and even elements of nature, and "...that energy alone is the real object of the cult."107 The individual gains access to this impersonal energy by means of his own totem:108 "... the soul is none other than the totemic principle incarnated in each individual."109 A group is unified by common feelings and ideas. In Durkheim's terms, the soul has an impersonal quality because it is the collective link ...the bond between the individual and the group. Spirituality is the "soul of the collectivity." All the souls of the clan are united into one impersonal collective soul.110 Religions seek to control this very real fusion of feelings by means of symbols, which in themselves are ordinary creations, but for a time have the power to ignite the common soul of the faithful. "Nowhere can a collective feeling become consciousness of itself without fixing upon a tangible object..."111 "Because religious force is none other than the collective and anonymous force of the clan, and because that force can only be conceived of in the form of the totem, the totemic emblem is, so to speak, the visible body of the god."112 Durkheim is very clear in stating that the concept of God has its origins in man's experience of collective Spirit, that this feeling of collective Spirit is what the many clans of humanity have called God. "It is in collective thought, built into the experience of social life, that the idea of a divinity to which human beings are subordinate gains its foothold in the real."113

As far as I understand, Durkheim very much preferred to discuss religion in terms of primitive societies, so it is not easy to find ideas in his Elementary Forms which discuss modern Western religious practice ....other than impersonal moral reason. But this is what we are about to do, so it is necessary to introduce ideas other than Durkheim's. Let us take this religious force which Durkheim identifies as the collective spirit of the clan and transform it into a conscious reality. Consider looking at religious literature, music, and art as spiritual symbols capable of awakening collective feelings within a community of people who belong together. For Durkheim, the gathering of the clan is everything, but let�s look at spirituality in terms of the solitary soul. Particularly, focus on the relationship of the individual to the clan through religious artifacts, notably literature. My intent is to suggest that complex ideas can convey collective feelings which are encoded ...compressed within a book, music, or other art form. For example, the Bible is revered as a sacred document by Christians. It is not the physical book itself, but the words that are sacred. In fact, "The Word" is a synonym for God in the New Testament. I am suggesting then that the Bible serves as a totem for believers in the "Holy Word". The words themselves have power because they are believed to be God's Word, that He is speaking. It seems evident that Durkheim would say that the Bible has historical origins in society -- that human beings wrote the Bible, although they felt inspired by the collective consciousness of their community, and mistakenly attributed that wondrous inspiration to a force above and beyond humanity. My intent is not to disparage the Bible, but to point out that complex ideas expressed in written form can function as a totem, and be held sacred by a society because words alone have the power to evoke an intensely emotional awareness of collective consciousness -- even when read by a solitary soul. This insight will lead us to a radically different standpoint than that held by Durkheim......to the revolutionary stand of Martin Luther!

Within the collective mind, we communicate with one another largely through shared feelings which are most effectively transmitted in complex and beautiful art forms, such as music, oratory, writing, art .... culture -- thus the idea that culture is the Group Mind ....and the arts create the symbols which make it possible. The question of consequence now is this: what creative works of White culture can touch people of the West today? It is my belief that much of our traditional culture no longer matters to us because it seems so distant we can no longer feel or understand its meaning, and the pop culture we now consume is self-destructive. If we are to have a culture of our own, then we must create it in forms that can be felt and understood by our own generation. We can think of these creative works as totems with the energy to inspire and strengthen racial cohesion within White society. This is where the Spirit of our community exists: in the words, sounds, and images we create to express and share our thoughts and feelings. We cannot remain passive believers; we must actively create a healthy civilization. This is a creative revolution that can endure, and one that has already begun. There are a number of Skinhead and White Separatist bands from England, America, Canada, and Europe. I particularly like: Screwdriver, Rahowa, No Remorse, and Ravens Wing. They have created music that will out last most of today's pop hits. Before the world government crack-down, Resistance Records had a site on the Internet where anyone could download songs that touch a nerve and a chord at the same time; songs like: Stand Proud, Riot, White Power, Rahowa: Cult of the Holy War, Invisible Empire, Farewell Ian Stewart, The Flame That Never Dies, The Snow Fell, and many others. We may not agree with all their lyrics, but they are soldiers fighting a war without air support. Perhaps if they didn't feel so abandoned by the rest of us they wouldn't be such angry young men. Perhaps if we had the decency to at least acknowledge the reality of the fearful tyranny they dare oppose, we could inspire them to find new solutions to age old problems, rather than reverting to apocalyptic nightmares of a final solution.

Existentialists argued that man is a useless passion in that he aspires to be God. There is a change in perspective taking place. Instead of thinking in terms of ourselves as individuals, we are coming to see ourselves collectively. The act of creativity is transpersonal. While man cannot be the totality, our common culture can approximate it in a way no solitary human being can. But where does this culture come from? It is the collective Spirit of a creative people over the course of history. We enter history by devoting ourselves to this mission of creating an enduring culture. If man forgets the gods, they cease to be; if we turn our backs on one another, than our fate will be the same. Religious awakening is possible only through the formation of mass gatherings. People find comfort in each other, and this is what draws us together. It is collectivity itself which is the origin of religious feeling. The anxieties of doubting Thomases are not resolved by rational explanations; they simply vanish as people feel confidence and vitality in each other. God cannot be dead if we feel His presence within ourselves.114 America was founded by European people who sought religious freedom: the right to assemble without being persecuted by the State. This is exactly the same tyranny we face today in North America .....now fully under Jewish administration. This new world government wants to force all gatherings to be multi-racial; Christianity has submitted to this requirement willingly, abandoning the spiritual needs of our community for the sake of political safety from an aggressive capitalist/socialist State of complementarity. The foundation of any culture is religious ....the collective Spirit of a people. Because we are being attacked as a race, we cannot escape the imperative of preserving our racial cohesion. If we are to create a meaningful culture, we must truly know who we are. We cannot allow that the free expression of our racial identity is made a crime. Let us make ourselves known not by mindless violence, but rather by the creation of courageous beauty. At least for the present, in America, there are still several constitutionally protected liberties, among these: freedom of speech, religion, peaceable assembly, and the right to bear arms. We cannot surrender these freedoms, even if defending them should cost us our lives. America's rulers constantly pressure us through their media to replace these constitutional freedoms, as the British have long since done, with an impotent ritual of pacifist non-resistance; this certainly was not the spirit of the American revolutionaries who dared rebel against oppression by alien lords ...drafting a Constitution designed to protect their descendants from the single greatest danger which threatened future generations: government itself. Non-resistance has certainly not been the style of "pushy" Jews for the past few thousand years. The Asian path of Gandhi's pacifist non-resistance is not the American way, although today's de-natured Christianity would eagerly embrace this media created fantasy of Red Power. Our's is a tradition of creative resistance. We must find the fortitude to gather together in numbers that do count, to assemble ourselves as The Creators of the White Breed.... To dare to affirm that we are The Breed -- that this is our collective identity, our heartland, and no intimidation from this world government can strip it from US.

The primary focus of this book is not on the intellectual relationship of one individual to another, or even to the group; it concentrates on the relationship of the conscious human Being to his or her own human Nature, and the way that transpersonal relationship leads the solitary human being to discover his better half -- out in the "real world". What we most need are not devout believers, but creative human beings that can share the beauty and intelligence not only of their minds, but most importantly of their own flesh and blood. For if we become so pre-occupied with abstractions, we will fail to accomplish our most fundamental creative responsibility. Our common objective then is to motivate one-another to become creative, to share in the labor of building a livable future for our children.

Nature-on-a-grand-scale makes use of a fractal geometry of repeating configurations, one inside the other, from the galactic down to the sub-atomic level. The quantum-relativistic-stereoscopic-vision of the creative artist repeats the same pattern as the whole from which his vision emerges, but within a reduced scope of perception. Durkheim was correct that the solitary human mind does not experience the full range of vision accessible to the collective mind of society, but he failed to recognize the sensitivity of the solitary soul --- the creative ability of one mind to scale down and replicate the code which structures the collective mind. What is important about this customized vision is that it brings the large scale structure, which is too spread out for the "eye" to encompass, into a focus which individual human perception can grasp. What is original here is this: Mystical ideas previously believed but thought incomprehensible, are focused in such a way that they become sensible to the rational mind. Durkheim insisted that the collective consciousness of a society is impersonal, and in reaching this conclusion he failed to preserve contact between the creative intelligence of the solitary human being with the common intelligence of the group. Feeling is lost in his mechanistic approach. He made this false move to satisfy the political imperative that potentially incendiary ideas be made secure -- divested of emotional content. The corrective adjustment now being initiated is to emphasize that the collective mind of society is transpersonal, not impersonal. This transpersonal quality is primarily emotional and is perhaps best thought of as intimacy, but at a much greater intensity than is commonly endured in polite society. Collective consciousness is primitive and functions largely through feelings which can be experienced by individual members of the group. This transpersonal quality of collective feeling enables the inter-active contact between the solitary human being and the group. It is these shared feelings, expressed in the creative totems of the clan, which distinguish one group from all others. The objective of the State is to repress and replace the transpersonal feelings of every clan with the sanitized universalizing impersonal professionalism of the new world order -- precisely what Durkheim did. We are emotionally castrated, neutered like so many mongrel dogs. This is the cost of world peace, as they say ....a price too many are willing to pay. But there is a link between consciousness and these transpersonal feelings. When the solitary human being tunes into the emotional channels of his group's transpersonal frequencies, he becomes highly energized ....very creative. This is the heart of genius. Consequently, when the local State represses the transpersonal feelings of a group, it "dumbs down" that group by neutering the natural creative genius of the human beings involved, making them robotic slave-drives of this world wide automated socialistic/capitalistic server State machine. Hey, who's complaining? As long as there is prosperity, who cares about freedom? The cage is comfortable and there's always entertainment on the Net or the tube. It's a dog's life. Woof! So there are the State pets, with the certified status of protected victims, and those wild racists who need to be disarmed or gunned down like rouge animals. Just as progress and profits can't be slowed down by some touchy-feely problems like the expendable endangered species, neither can world government be obstructed by local nationalists who whine about preserving their racial and historical identities. My point is to highlight the collision course this machine of world government is on -- threatening to irreversibly de-nature the Earth and its inhabitants. This system of international government treats people much the way it does the environment: One game plan fits all. Its called totalitarianism, and it scares you out of your mind. Mental breakdown is intensely emotional and precedes the awakening of the transpersonal feelings which characterize creative genius. Such profound mental change is treated as a taboo in society because it is man's natural path to freedom from the collective media-washed mind established by the entertainment State. In a similar manner, emotional sensitivity in men is put off-limits by linking this creative sensitivity with homosexuality. A real man doesn't feel, or at least not too much. Those who are vulnerable to homosexuality are among the most creative in society and are therefore targeted for elimination from the gene pool. The State does not want creative artists, except among those who are chosen to rule.

What can "I" do to resist the tyranny of world government? I am just a helpless individual, so you say. But that excuse is no longer persuasive in this surreal world on the brink of apocalypse. There are at least two options. The first is to engage in the solitary art of creating a revolutionary culture, and the second is to band together with people like yourself. It is awfully important to recognize the relationship between creative genius and the group to which his transpersonal sensitivities are tuned. The creative human being not only interacts with the collective Spirit of the clan, but converts the transpersonal emotions of his natural group into the musical tones and engaging images of the arts, thus enabling those like himself to become sensitized ...to feel together -- the mettle of their common Soul magnetized. The mystic inter-faces between individuality and the collective consciousness of his soul-mates. This creative inter-face between solitude and collectivity is what we are calling quantum-relativistic-stereoscopic-vision. You might want to locate a stereogram or two ...look into this self-hypnotic state of mind, now renamed collective consciousness! This penetration into the depths of common awareness is an inter-active process distinguishing the creative artist from collective Spirit, while simultaneously bonding him to an unfolding rhythm ...a tune holding artist and community in common suspension like some quantum hypnotic state. Because we feel this common rhythm, it is possible to anticipate what must be said, and to know that what has been heard is not merely logic or propaganda, but the same truth, the same melody resonating throughout the valleys and among the peaks of our collective dreams. Every seasoned sage fathoms that it is over this dreaded depression that each fiber of his being is stretched, and along this fragile chord that he must balance past and future like some blind-folded justice on a wire. It is important that you be warned that transpersonal emotions are not only powerful, but very dangerous spiritually. Because the creative human being feels this enormous energy of collective Spirit, it is all too easy for both the inspired soul and the clan to personify genius as the sacred Soul of the community -- that is, to idolize or even deify man ....thus creating a tyrant. Keep in mind that these transpersonal forces of collective consciousness materialize from time to time. If you find all of this is still very abstract, reflect for a moment on the significance of Hitler�s spell-binding oratory ...for that was a mystical wave shaping far more than the rise and fall of the Third Reich. The Jews certainly understand that Hitler was the personification of the German people, and that is why they continue to insist that all Germans are still guilty for the atrocities of the nazis, and must forever compensate for sins of their fathers. Durkheim would have been a big fan of this collective guilt trip. Admittedly, the transcendence of self-consciousness carries with it immense risk, but so also does a materialistic culture based on the virtue of limitless self-enrichment. There is no escaping the peril threatening all life on planet Earth. We are now all gamblers whether we choose to deal with this reality or not, and the Germans cannot be blamed for this horrific fix we are in. But dwelling on the guilt of others will only feed a hatred that cannot save us. What is needed is renaissance: wide spread creativity in every discipline of White culture -- not messianic hysteria about the second coming of a vengeful Christ or Hitler. We must not idolize or demonize anyone; what is called for is a community of inspired people, not a congregation worshipping any man made god. Concern for our children's well-being compels us to believe that this is not the end of the world; it is the beginning of a new millennium ....but not the advent of any Fourth Reich.

Durkheim was emphatic in stating that the group maintains cohesion only by preventing its emotional integrity from dissipating, and this is done by bringing together all those who intimately share the intensity of feeling which is their common bond. He brings the abstraction "collective consciousness" to life in a stunning analysis of political passion. Durkheim highlights the peculiar experience of the animated speaker who has established emotional contact with the crowd: The orator's manner of speaking is elevated and so full of energy that it would seem strange indeed in ordinary discourse. He is flooded with an intensity which spreads to those around him. He may feel the presence of a moral authority greater than himself speaking through his own words. "This extraordinary surplus of forces is quite real and comes to him from the very group he is addressing."115 Durkheim emphasizes the feelings that play back and forth between the orator and his audience. His energy is amplified by their excitement. "It is then no longer a mere individual who speaks but a group incarnated and personified."116 This is exactly the kind of experience the poet has when in the solitary process of shaping perfect words. He speaks them aloud and uses the sound of his own voice as feedback, which then encourages him to intensify his efforts. Durkheim seems unaware that the writer, the composer, and God knows who else, transcends his individuality contacting the transpersonal frequencies of his culture's creative Spirit. Who then is the source of the isolated writer's inspired soliloquy? Where is the group? Is he not then, like the orator, his clan personified? Does he embody the powerful feelings of an entire race? Durkheim seems to answer this question by saying that the individual does not have such experience outside the context of the group. But we know for certain that he was wrong about this, and suspect that he knew far more than he revealed.

In The Varieties of Religious Experience, the American Psychologist William James described very real visions and haunting voices which touch the lives of sensitive souls .... and Durkheim knew this. What James affirmed is that human nature is more mysterious than the practical sense the science of his day used as its measure to distinguish the real from the unreal. It is this kind of strangeness that is at the foundation of Mathematical Platonism, which is so real to Penrose and most mathematicians and physicists; and which Durkheim himself identified as a manifestation of the collective mind of a many centuries old civilization. It is precisely this age-old-state-of-mind which the struggling artist experiences in creative solitude -- as surely as the musical composer of Beethoven's Ode To Joy must have known ....when out of silence, he created such sound: a choir of heroic angels. Is it an utterly incredible leap to shift from acceptance of collective mind within a group of guilty Germans to collective mind within the solitary creative artist? I think not! Rather, it is the logical, and inevitable conclusion to which we are driven by our own reason. Durkheim was correct in recognizing the reality of group feelings which he called collective consciousness; but he was wrong in maintaining that this collective intuition cannot be experienced by the solitary individual. One might re-phrase Martin Luther�s declaration: that man can encounter Nature directly without any State group or socialized hierarchy of universalizing moralists thinking through him... standing-in-place of his own natural creative intelligence. In The Nature of Fascism, Roger Griffin states that: "The secularization and fragmentation of modern society has generated periodic waves of collective commitment to ideologies in which some individuals become caught up in the type of group mentality which often goes by the name 'crowd psychology' even if, as a result of the uncanny strength of the human mythopoeic faculty which allows the monk alone in his cell to still feel embraced by the love of God, an individual does not need to commingle physically with a crowd to be part of a mass movement."117 This turns us paradoxically back toward Griffin�s proclaimed virtues of selfishness and decadence that have been offered as moral remedies for the fanaticism of self-effacing ideology. You will recall that this self-centered perspective is inconsistent with modern science; but can you see yet that the ageless mystic is still the man of the hour?

A curious relationship exists between the creative spirit and the community. A writer, for example, tends to be an overly sensitive soul requiring solitude to create. Yet he focuses his attention on the transpersonal feelings of the group. He is able to not only sense commonly held feelings, but to transform confused emotions into the beauty of ideas which are meaningful to those like himself. He does not simply resolve his personal emotional conflicts in creative work, but the deepest feelings of those whom he senses to be loved ones. A curious matter indeed -- for the creative human being to contact the collective feelings of the group, he should enter into a kind of trance-personal solitude; and out of that passionate isolation should arise the intelligent organization of primitive feelings. What the community yearns for is the meaningful expression of their deepest felt shared instincts, so they might not only understand and resolve those emotionally charged matters on an individual level, but recognize together the common anguish they feel and the collective course of action that must become self-evident. Creativity is the means by which the emotionally volatile awakening of the individual is spread through-out society, and as this chain-reaction continues firing, a renaissance of creative genius bursts into the open. Only during such incandescent times does genius become almost common place, and can we persuasively speak of an authentic collective mind -- that contagious Spirit which is the saving grace of a free people.

The genius of the solitary soul may lack the collective strength and brilliance of an organized group, but the source of his creative insight is not that privileged society. Because his inspiration comes from outside the established order, from among the disorganized, brain-washed, and disenfranchised, it is more difficult to localize the cradle of his vision. If genius originated only from society, it would occur primarily among the social elite and not from the ranks of the forsaken ..who are always in-step in spite of being hopelessly out of fashion. Nature must also be taken into account. This Nature being referred to is not a cold and abstract vision of distant stars, but the intimate contact we feel with our own evolutionary mental instability. The intelligent person going through mystical breakdown is outside the loop of social consciousness. His overwhelming sense of collective awareness is as often as not fearful, and arises more from his own biological nature than advocates of equality like Durkheim would care to acknowledge; society may drive a creative human being out of his socialized mind, and society may be mentally disturbed as Durkheim would see it, or totalitarian as we might describe it, but the defining feature of de-socialized man�s illness is alienation -- he is cut off, out of touch with those around him. The more people crowd him, the more terrified, the more isolated he becomes. Nixon was paranoid; he thought the media was out to get him. His Secretary of State, Henry Kissinger, expressed great distress upon noting that the President of the United States was talking to pictures on the walls of the White House. However, this Jewish champion of war, peace, and national security was not so forthright in disclosing what would only become evident decades later in the release of the Nixon tapes: that the once acclaimed prosecutor of the Jewish communist Alger Hiss was beginning to discuss openly that the leaders of the leftist rebellion in America were largely Jews. The fact that Nixon was correct in his belief that Jewish radicals, and their allies in the media and government, were determined to destroy his presidency did not alter the reality of his mental breakdown. He was physically changed by his ordeal. The astonishing quality of mystical genius is that the human Being has a direct sense of contact, an intimate encounter with human Nature in the wild. Nixon was not a stupid man, and his mind was not destroyed by the madness enhanced a million-fold by the media frenzy pulling for the Watergate lynching. Some mystics have expressed this shattering experience in conventional religious imagery, interpreting the inner voice they may literally hear to be the voice of God; and they would unintentionally support Durkheim's position that society is the only possible source of collective consciousness. But this is not the case with all mystics. Some look directly to Nature Herself for inspiration; they follow uncharted intuition and not the road-map to salvation offered by society. Often they are silent and solitary hermits. Durkheim argues that society is the only source of all ideas; but we know that Nature must not be over-looked. He maintains that a religious person feels compelled to share his beliefs. Though he may be solitary by habit, he is spurred to break isolation in order to spread the word of revelation. It is his enthusiasm which persuades others, and their conversion strengthens his own faith.118 But what Durkheim fails to acknowledge is that it is out of such a lonely ordeal that profoundly original ideas are born, ideas that may be so much at odds with society, that these heretics are persecuted, even executed, once they attempt to express their insights publicly. They are horrified at the prospect of smuggling their treasured creations into a State they know to be hostile....yet they do so out of service to a power far greater than Durkheim�s society. As in Orwell's 1984 and the neo-Stalinist era upon us, the full force of some empires is directed toward the purpose of exterminating the most creative intelligence, and then erasing the collective memory not only of struggling artists, but of the natural instinct which inspired their rebellion.

A fundamental argument of this book is that modern day multi-cultural America and Europe have been totalitarian media machines, governed by Jews such as Durkheim, for much of the 20th century. If you still doubt that such is the case, I would be extremely interested to hear an honest and creative refutation of the ideas developed here. I once supported the "idealism" of Durkheim's socialist society, and trusted that university professors like him: scientists, the media, Church, and to a lesser degree government officials --- that they all were basically decent people telling the truth, and that not only did I live in the free world where people could honestly disagree, but wanted to believe in my country ...to serve as a military officer, in spite of more youthful misgivings years earlier. But the hardest of taskmasters -- first-hand-experience -- taught me that everything is a sham, an illusion ....that things are not what they appear to be ....that people do not care about honor. I became profoundly dislocated from society. There has been no psychotherapist to guide me back to normality. No one I speak to cares to understand much of what I am talking about. Perhaps a few people will react to comments about race and the Jews, mostly to set me back on the proper path to brotherly love; but they see the rest as irrelevant, since it is not a formula for making money. I live in society, and care about those whose minds are imprisoned in logical chains of reason. I no longer believe what they believe, but know what they will believe given half a chance. I belong to no monastic order, secret order of revolutionaries, or Zionist agency. It is the intelligence of intuition, not universalizing moral reason -- instinct which guides my footsteps, and not the pragmatism of today's winners or the na�ve spirituality of yesterday's losers. I am painfully aware of the totalitarian collective consciousness of the politically correct new world order that Durkheim helped master-mind. But there is another Group Spirit, an authentic one, that has origins in Nature -- to which human Nature is fully committed. This is a dimension of intuition, of genius, which prompts human Being to pursue beauty ...a kind of radiance ...an aura of perfection -- seducing us into the enchantment of this emerging secret. It is this sixth sense for the charm of the unborn that leads us to our own race as the natural source of our Collective Spirit. The universal consciousness of the multi-cultural society, which Durkheim was championing even a century ago, evokes terror within our hearts, and not love for all of humanity ....not even a cool-headed understanding that moral reason is unifying the world. The ritual routines of religion are super-imposed on the natural genius of mortal souls; so also is this enervating moral reason forcefully imposed upon a free Spirit which has natural roots in a primitive instinct for racial cohesion. The survival of all peoples depends on the preservation of human identity, primitive instinct, and the conversion of that raw energy into the beauty of each race's own unique reflection. If we allow a world totalitarian system to alienate us from our own human Nature, we sacrifice that which is most precious to all humanity: creative genius ...that concentrated energy which inspires the solitary soul to commune with an old-fashioned intelligence -- the collective Spirit of our common ancestors ...the initial conditions of our ancient culture guiding us to a known destiny. A spirit of the ancestors appears linked to the Latin concept of genius and the Greek "daimon". Genius is the incarnation of the energy to generate new forms. Also, genius is a guide and protecting spirit.119 Intelligent instinct and informed feelings are our means of contacting this timeless human Nature. The objective of the State is to repress instinct and wipe-out our collective memory, but this cannot be done without suffocating the breath of human intuition. It is always Nature Herself guiding us ...though in human form; if we allow an artificial social order to replace Her within our souls, then we will become little more than machines, mere programmed moralistic thinkers never knowing the thrill of this evolutionary journey our ancestors thought of as The Pilgrim�s Progress.

Think of accents from the old country, such as an Irish or Scottish brogue. As you listen more closely, you hear their common history living through the strain of their dialect, and discover that the emotional under-tones of a people's language bind them together with the melodic resonance of enduring friendship. But there is something more fundamental than our local language which compels us to care about others not so unlike ourselves, who speak a different mother tongue --- something more fundamental than words can say. This is not a desired conclusion for someone so committed to words, but it is reality..... a necessity to go deeper to discover our roots -- down to the primitive level of sexuality, as any Freudian knows. How do we become aware of group identity? ... through powerful emotionally charged feelings connected to sex, race and the perpetuation of our own kind.

Spencer maintained that evolution was a continuous organic process. Comte emphasized that human society had an added dimension to it, that it is a psychic or moral entity. Espinas combined these two sociological themes. He accomplished this by observing that some kind of mental awareness must be shared by creatures who engage in the social act of reproduction. The instinct for reproduction was a primary factor in holding evolving animals together in a herd,..." at which point the psychological bond, the collective consciousness becomes one of sympathy -- like mindedness."120 Durkheim's idea of group mind is based at least in part on Espina's naturalist thinking. Durkheim did not much care to think of man having a bond directly to nature, one that supersedes the influence of rational society on his life. He focused on man as a socialized animal. What I wish to emphasize here is man as a primitive collective creature of instinct, what Durkheim would call the non-existent pre-social man. Freud argued that civilization is based upon the repression of instinct. For example, racism is acknowledged as instinctive, but society requires that citizens rise above their primitive feelings of attraction and repulsion. Mental illness results from the repression of passion, but that is a price worth paying. At least the experts say it is. Today, in North America, society is not merely repressive, it is totalitarian. Durkheim's universalizing moral reason does not strive merely for an equality of material property, but a "sameness of the mentalities"121 ....a common mental programming for all of society's sports fans. By appealing to de-socialization and genius, we are threatening the basic social premise of modern egalitarianism -- we are challenging the principle that all people have the same mental life, and this endangers the credibility of the official state of the broadcast-mind. Media-Masters cannot control a population of thoughtful critics, but only an equalized-mass channeled through an intelligence leveler simply called TV. Only if we "viewers" lose this Mind can we save the genius of our common Soul.

Because human beings are instinctively drawn to a common awareness rather than individualism, we are especially vulnerable to the influence of those who own and control the mass media. The way out of this madness is madness, and this is what so worries Fields, who is well aware of the conflicts and contradictions threatening the mental stability of socialized man.122 Durkheim notes that there is real delusion at the heart of religion which is essential to its nature, a kind of divine madness with a mission.123 What we observe as insanity in the individual is meaningful if viewed from the perspective of a primitive collective mind. What is happening is that human consciousness is reverting to the savage state of a hunted animal fearful of everything: the paranoid schizophrenic of the totalitarian State-of-mind thinks-like-Nixon that everybody is out to get him; Eve suffers from a quantum multiple personality disorder like some Dr. Jackal and Mr. Hide, and the bewildered lonely loser is trapped like a live-dead-cat-in-a-box ....full of delusions that strangers from other dimensions are reading his mind. A wanderer with enough fortitude to survive face to face combat in this jungle of unbridled passions draws on the energy a non-local wilderness releases to create a hand-made reality more consistent with human needs than the artificial One ...short-circuiting media-minds over-loaded with good-guys in black hats. The mind to be lost is the self-serving consumer mentality we call "the good life". Genius is able to restructure the de-socialized mind ....create a new intelligence out of an instinct not found pre-packaged to go -- but rather discovered through a wandering that is truly heroic. Moving passages break down resistance to a tour de force ...we would rather not know. We are journeymen in spite of ourselves ...watching our steps and those of our fellow travelers. What frightens us so much about the lost and lonely losers is that they are either totally unresponsive to others, or do not even try to keep a proper distance between themselves and those fearful of-and-for-them; they ignore all the formalities that protect the public from uncared-for intimacy -- yet it is precisely intimacy each one of us is so desperately seeking. We see ourselves shattered in the black and blue "eyes" of these down-caste souls: their abandonment terrifies us. Their isolation and vulnerability lead us to seek belonging and strength in the hearts of those we hope to find dear. But the only comfort that really matters is denied us ...suppressed as racism, and we find ourselves very much alone in a crowd of forced friends and unwanted intimacies. Vulnerable ...and vaguely aware of unseen eyes stalking our moves ...as we run-out ...of space and time.

Our opposition to the multi-mix jam is not so much that we hate those unlike ourselves as it is the yearning for that mystically shared feeling which entices a people to stick together, gives the collective body the capacity to expand not only our hearts, but also our minds -- to be one intelligence. We are a nervous energy, and it is our nerve which this ultra-modern media-assault aims to break. It is the nerve of the Jews which has preserved them for close to three millenniums. But the nerve I speak of is something more discriminating than aggressiveness. What I have in mind is sensitivity. Love is the capacity for intimacy; this is the strong nuclear force that holds families together, not the crime rings adorning the velvet covered iron fist. This instinct for collective identity is primitive and eternal. Repression of this fundamental quality of human Nature has been the ultimate concern of the established order for most of the past century. This need for collective identity is closely linked to our sex drive and mating preferences. Consequently, to break a people's will it is necessary to pervert their sense of sexuality. White men who adore the beauty of White women will never freely accept this nightmare of a race-less trans-sexual society. This new order of perversion can be realized only by measures far more severe than governments in the West have dared to carry out openly in the past. The repression of basic instincts is far more difficult than may be imagined. Natural impulses have evolved like upward spiraling strands of code during the inter-course of human development; our animal instincts are inter-twinned with our creative intelligence, while maintaining consistency with our primal origins. This evolutionary spiral draws human beings along in winding waves of change, and yet we remain the biological creatures we have always been. This is the oneness of which we marvel: life which changes while preserving its basic integrity. The unity we discover upon awakening is with our entire world, not merely with one other person, or the God of our simple minded faith. This may be hard on our romantic beliefs in love and personal relationships, but Nature's objectives are clearly collective and not individually focused ...meaning that genius is not the promised land of a chosen few, but inevitably spreads to count-less millions of ordinary people like you and me. Love of race may be a hateful abstraction to the high minded viewers of breaking news, but future generations will discover the implications of this passion as we struggle in earnest to spare rather than strike one another.

As Weinberg reflects on the Holocaust, he finds himself unable to justify God's failure to intervene on behalf of the Jewish people. He asserts that should there be a God with some special purpose in creating humanity, He has been extremely effective in concealing any caring He might have for any of us. "To me it would seem impolite if not impious to bother such a God with our prayers."124 The basic deception is this: Jews claim that Judaism is a religion like others, such as Christianity. This is not true. A Jew may reject the Jewish "religion", even God, but he always remains a Jew integrated within his Jewish fold. For a Jew to actually turn against "The Chosen People" is to deny his own ethnic identity. The atheist Weinberg is clearly deeply loyal to his Jewish kinsmen, and in this respect as religious as any rabbi. From the relativistic perspective of the Jews, there is absolutely no inconsistency in holding both racist and anti-racist positions simultaneously. For them, religious salvation is the process of moving away from individuality toward unity with the God of their fathers. "In Jewish terms, the saving relationship is The People Israel (the Law)".125 Christians are supposed to find salvation through a relationship with their much less tangible Jewish Savior and personal God. Zohar quotes Jung in asserting that ultimately everything depends on the individual.126 This was not the kind of statement Durkheim would make. But the Carl Jung who explored the depths of the collective unconscious must have known better than he spoke. Let us reconsider why timid scholars are so hesitant to notice that the self is a relativistic cultural creation. Intellectuals of the arts and sciences are not free to explore all rooms in the master�s mansion because awareness of our collective Nature harks back to similar melodies played out in Germany in living memory, and threatens alien overlords who seek to prevent a resurrection of that kindred Spirit in the hearts of men once dead-set against distant cousins nobler than themselves. Masters wish to isolate, fragment and weaken a people, not encourage them to unify along natural fields of attraction.

As our lives become less personal, our need for intimacy with others will intensify. We will demand that the coldly impersonal world of cyber-space yield to us the warmth of human contact. On the plane of technology, one seeks access to everything -- we sense this as power. On a biological level, we seek to participate in the gene pool through the physical act of reproduction -- Being in direct communion with the source of what we are. Collective awareness is fulfillment, and manifests itself in whatever activity that engages human passion. That which is most intimately my own genius is precisely what I most have in common with others. If this seems strange or paradoxical, then consider love and sex. It is specifically what is most intimate, most personal, that draws us together and allows us to understand the needs of one another, and to create new life. Each individual has a hard drive to plug into the group, the network ....The woman, unknown to herself, can serve as a passageway-to-heaven for star gazers who instinctively fall into the enchantment of love ...living through Beauty unaware of the destiny of men rising and falling with her every motion. Your talent, your mental instability, seems to be as uniquely yours as the love you feel and the sexual needs that possess you. Yet, divine fire can be as rare and common-place as the genius of love ....that searing experience which burns anguish as fuel and leaves one's feelings laid bare, and the mind broken ajar like one of Dali's paintings. But lives cannot be based on the abstract art of broken hearts; rather, community is founded on passionately shared intuition. The elevation and refinement of human passion is the heart of spirituality ...transport to a state of common identity -- but that condition of collective feeling need not be the mindlessness of the Mob, anymore than the mystic's contemplation must be emptied of content ...a stupor of simple-minded faith. The primacy of emotionally charged ideas is exceedingly important to realize: collective mind exists at the level of intense energy -- it does not come-into-Being unless soulful chords are touched; but once a thrilling carrier wave of shared feelings is laid down, then meaningful content can be channeled through these strains of collective consciousness. Considering our collective potential, you can understand why Freud insisted that the mental illness resulting from the repression of passion was merely the price of civilization. It is primarily the hostile design of this alien totalitarianism opposing us which concentrates our fears, forcing the mind-altering choice between paranoia and genius. The egalitarian society arrests genius, much as Victorian propriety regulated behavior by suppressing natural sexual expression. But the evolution of genius necessitates that "self-control" fail ...break-down. The forced virtues of the multi-cultural State become impracticable, while the seductiveness of those one truly loves becomes virtually irresistible ....the attractiveness of our natural opposites intoxicating. In short, genius and the State-of-forced-love are irreconcilable because the liberation of the mind is rooted in instinct and not in the morality of self censorship. While a no-body may start out as a lamb, one matures into a full-bodied hero, a lion well able to wield the double edged sword needed in slaying the dragons of virtuous repression and profitable decadence that stand as sparring twins blocking passage to the temple of wisdom. The next great social revolution will not be one affirming the race to mix equalities, but its opposite --- the outburst of common genius. Just as the brain is characterized as a quantum relativistic state ....at heightened energies, contagious emotions excite large numbers of people ---- creating a truly collective identity out of all those super-positioned souls who feel bound to one another. It is at this energized level of deeply felt emotion that the creative genius adds content to collective feeling, elevating each individual participating in the common Soul from blind ecstasy to collective consciousness ....transforming primitive passion into the common genius of enduring culture. But the transmission of ideas along empathic channels of shared sensitivities behaves in a peculiar way; the feeling is taken to heart, but a rational understanding of the message has not yet arrived -- for some, freshly minted intuition will take shape in the form of ideas in their own time; for others, newly awakened sentiments will be expressed in the charm of unassuming lives. It is this common sense held by everyone in the community which creates values naturally, through the affection people hold for one another.

That inspiration which is closest and most uniquely "mine" is "my" bond to kindred kindness. The discovery that "I" do not exist as an independent creature reveals "my" absolute dependence on others. "I" am incomplete in "myself". In order to be what I am, I must be in the context of community. Without this collective identity, a society must be bound together by force, using fear as the primary instrument for maintaining "law and order". It is unrealistic to imagine that this multiracial Super-State, governed covertly by Jews, can be anything other than a ruthless totalitarian system. Human Nature is tormented by the artificial friendships of professionals, and cries out to be touched by genuine feeling ...long standing friends in whom "I" can entrust the survival of my children -- Our children. Whom can you trust to shape the future of your sons and daughters? The Chinese? Who loves them? UNICEF? Love has been so overburdened with solving all the world's problems that we are almost hesitant to draw upon love in our own ideals, as though the current rulers hold a monopoly on that, the most deeply yearned for of human emotions --- and have left us only "hate" to define ourselves. Love, like other ideals, has value when not inflated into the cheap currency of one world capitalist/socialism. The weakness of today's liberal "idealism" is that it requires a forced "love" of those who repel us instinctively. We must stop using love in the sterile way Christian Socialists use it to justify welfare programs for hostile invaders who increasingly populate our sacred White nations. We prostitute our deepest emotions living in a multiracial society where "love" is a compulsory virtue; we cannot develop our potential as long as genuine instinct is alien to us --- this is precisely Nature�s plight, and is now our purpose for existing: to overcome this absence of intelligent feeling in Nature. Let us start talking about how we really feel, about those whom we truly love .....the women we adore. We are not attracted to all other peoples, whether or not they may be attracted to the beauty of our daughters. This force of Nature living through us is also the ordering principle which created us as a race, and seeks to preserve us not only as an intelligent people -- but to enhance our capacity for insight and foresight .....to create a common Mind out of the repression and madness that so threatens every last one of us ....To give us an identity, to make U.S. realize that we are kinsmen, and must care what happens to one another. If we fall into the batter of the multiracial melting State, what will be lost will not simply be the physical beauty of the White race, but more importantly -- our gene pool ...our very physical collective identity, our racial code which is the source of what we are. Other races have their own dreams, of equal importance to themselves; the Asians, along with the Jews, appear to be our greatest competitors, and in some respects well ahead of us on this ascent to the frigid mountain peaks of the Mind. Unless we participate in this race, our beloved children will disappear into the multitude of also-rans that litter the race-track of human history, and fill the ever expanding slums of third world cities that span America from New York to Los Angeles.

For those of us who are not socially elevated to the morally refined plane of stock market fortunes ...for those of us at street level America and underground Europe, the universal mind we encounter is closer to chaotic savagery than the cosmopolitan moral reason Durkheim promised. But where is Durkheim's clan in the midst of this jungle? --- Certainly not slumming with the Aborigines he insisted were the full equals of any Parisian gentleman or lady. There are in fact wealthy people among these newly promoted tribes, but they have not arrived at their status through the exercise of moral excellence or pure reason --- but rather their opposite. It is not the virtue and science of universal conscience which guide the pop-tarts and figure-"heads" of nations, but rather an aggressive primitive intelligence which bends morality and reason to its own unacknowledged classical public relations agenda. It is ruthlessness and deception which have served as the golden rules for these capitalist/socialist winners who do not believe in sharing the spoils of victory --- nor do they see themselves as the equals of all men, but rather as the godly conquerors of foolish mortals who trust in fair play. The savagery of bomb-makers, combined with an unlearned intelligence, prevails over weakness concealing its refined cowardice as coldly impersonal reason. Durkheim's multi-cultural dream has materialized in our heartland, and is occupying our homes. The mass-media attempts to dominate the feelings, and shape the opinions of a captive audience. Millions are manipulated by illusory images of individual superstars. Those who cash out on the media dream of fame and fortune, seeking emotional bonds of community rather than unbridled self interest, threaten the basic belief upon which the materialistic fantasy is based: individuality. Turning away from the pursuit of material wealth as the highest good implies both a spiritual and a political revolution; it suggests a change in the way in which we see ourselves and others.

It is said that we must not undermine ego-centricity because doing so may lead to a misguided self-transcendence ....that there is good reason for society to build up self-consciousness and to repress enlightenment spirituality.127 In analyzing the pre-fascist personality, Griffin recognizes that for it to mature there must be an authentic intensity of emotional commitment to a myth glorifying self-transcendence, and the excitement felt must be shared by others if historical timing is to favor their enthusiasm. If the right feeling is in the air, the individual is able to rise above his own weakness and isolation by joining in the power and limitless energy of the re-born nation. The fascist is able to resolve his inner feelings of chaos by magnifying and projecting them upon a canvas of epic dimensions. Likewise, the healing he yearns for is now seen as historic ...the common cry of once noble country-men toiling to rebuild the bonds of loyalty which alone can restore order to the lives of ordinary folk like himself. The problem, as Griffin sees it, is that the fascist is fleeing the stress and responsibility of his individual existential freedom by projecting his personal problems onto "his people" ....onto society. Durkheim would of course be forced to disagree. But today's wisdom requires that by right, what the individual should do is seek out his own personal salvation. Griffin suggests he aspire "....for a new level of consciousness, for mystic reawakening, for a personal 'Buddha experience'..." , rather than calling upon "his people" to awaken from "their sleeping sickness".128 Mystics can be very disturbing to the powers that be, so established traditions guide candidates for enlightenment down the harmless path of piety and social work. Real visionaries are radically original, rebellious, and far from being pious. You should recognize what Griffin does not: mystical experience is inherently collective, and this is why "fanatics" are always trying to awaken "my people". There is an aspect of mysticism that is de-emphasized by the gurus from the East come West, but well known in the traditions of Asia and the Middle East: the union of mysticism and the martial arts. The counter-culture of the sixties and seventies may have disparaged traditional spirituality, but it encouraged Asian mysticism. This was a mistake on the part of the multi-cultural social engineers, for they failed to anticipate that a pacifist "personal 'Buddha experience'" could easily become its opposite: the self-transcendent collective consciousness of racism. They were very short sighted to import a spirituality, which they did not understand, from an intensely racist culture they had deeply scarred in a nuclear war barely two decades earlier. This was an unexpected error for the masters of religious subversion to have committed, but the ambiguity was subtle; it involved two separatist militaristic forms of mysticism, one very Germanic and the other Japanese. Because they shared such values as racial purity, honor, and self-sacrifice, it was possible to create a wartime alliance between these equally talented but racially different peoples. The post-war multi-culturalists were unable to imagine that racist ideologies, such as nazism and Japanese spirituality, could strengthen each other through mutual respect..... without leading to the multi-racial capitalist/socialist world order which the Jews believed to be the ultimate and inevitable goal of history. The spiritual dimension of Islamic Holy War and kamikaze martyrs somehow escapes understanding in America because a holiness of "mindless" violence is not a prominent theme in our pragmatic materialistic culture of self interest; but such traditions go back thousands of years in the East, and can be found in many ancient sacred scriptures. "Because of the similarity between the meditative state and the frame of mind of a warrior, the image of the warrior plays an important role in the spiritual and cultural life of the East."129 Capra reminds his readers that a battlefield is the setting for the Indian holy book Bhagavad-Gita; furthermore, the martial arts are central to the historical cultures of both Japan and China. "In Japan, the strong influence of Zen on the tradition of the samurai gave rise to what is known as bushido, 'the way of the warrior', an art of swordsmanship where the spiritual insight of the swordsman reaches its highest perfection. The Taoist T'ai Chi Ch'uan, which was considered to be the supreme martial art in China, combines slow and rhythmical 'yogic' movements with the total alertness of the warrior's mind in a unique way."130 In addition to influencing traditional arts and handicrafts in Japan, Zen, unlike Christianity, has a masculine side. Archery, Judo, and the other martial arts are all drawn upon by Zen to sharpen the double-edge rap of military genius. "Each of these activities is known in Japan as a do, that is, a tao or 'way' towards enlightenment."131 These military traditions took full advantage of the self transcending mystical state of "no thought" which Griffin identifies as dangerous ....thus, "spiritually superior" Asia canonized heroic death in mortal combat as the most resplendent glory imaginable.

Rather then hurtling headlong in this age old direction, let us examine one clear and present danger recognized by the science-fiction writer Aldous Huxley in 1932; he anticipated the implications of unifying a militarist mentality, technology, and a drug induced mysticism: cloning.132 It is a "monotheistic" concept -- replicating one's own image. The society of Christian propriety of centuries long gone declined to recognize complementarity, failed to see that human beings exist as male/female pairs ...a blind faith having origins in the concept of one God ...the "I" as the soul reality that matters. We have made many serious mistakes applying our faith in monotheism. Compare the implications of cloning with the development of homosexuality in the English theater and cloistered prep schools: because both were so morally righteous concerning sexuality, they made their cultures vulnerable to perversion. Women were viewed as inferiors, temptations to sin, or idolized .... all with the same result: intelligence and beauty boxed-up like cats, as boys crossed themselves while riding with hoods to the passion play. Cloning has the manifestations of a similar boner. However, a society can feel bound to take steps that are known to be injudicious. Imagine Westerners facing extinction in a genocidal assault from a multi-racial world order majority who outnumber us by margins of five to one; to outlast the loses ushered in by unending knights, it could be necessary to use the technology of cloning and worry about the consequences later....making ourselves into the machines we are fighting so creatively not to become. Clones are likely to be seen as expendable ....disposable soldiers. How are they to be given a meaningful identity? The idea of a unique self is gravely challenged by this Brave New World order. What would be needed is an identity that can make sense of groups of identical people. A collective identity would be deeply felt and undoubtedly persuasive in this bio-mechanized world, even as concepts of individuality become dysfunctional. This is a situation in which collective consciousness can be distorted, threatening to become a designer slavery linked to our own genes. Losing touch with our complementary Nature is such a fundamental mistake that the implications can be catastrophic when augmented by a distorted vision of science. We already see this in a totalitarian world order based on nuclear weaponry. More horrific "social services" than mass abortions are in the offing, as genetic engineers design politically correct offspring in the name of medicine, social equality, genius, and immortality.

Modern science no longer is built upon the concept of the single atom; rather, today quantum entanglements, the clustering of chaos theory, and a host of holistic holographic images fill the minds of scientists inspired to be more than technicians. We have made a rudimentary error in the course of our civilization by focusing attention on the single entity: cutting down scores of individual trees while neglecting to see the forest ....targeting one tiger, failing to descry the meaning of fury concealed by the brush ...the unseen others she is protecting. Our belief in the self, and the one God of which that self is a reflection, is rooted in the illusion of the single entity, the mistaken perception of what we call "one thing". The consequences of unrecognized slips of this order are formidable. We somehow have lost a sense for the ONE which is the quantum relativistic wholeness of our reality, and replaced that mystical insight with a simplistic concept of "Being-Number-One". People feel so righteous believing in "Being-Number-One", and consequently it is extremely difficult to correct this code for self-destruction programmed so long ago at the most basic level of our civilization. Belief in "Being-Number-One" takes all the mystery away. A limitless universe of ambiguous potentiality is converted into a perfectly clear and understandable faith. But that dogma is dead ........wrong! The single self does not exist in any absolute way, nor does the idol in whose image it is supposed to be created. Everything that is exists in context. The fundamental nature of things arises out of chaos as a miraculous clustering of attracted entities which form something we recognize as ordered, yet may remain concealed, enfolded ...chaotic to the unfocused mind: this is the astonishing quantum relativistic disclosure of chaos theory. Order arises out of apparent disorder through some non-local organizing force inherent to things somehow dedicated to each other. Recall that according to chaos theory, each recurring fractal is self-similar, meaning that each fractal is the same, a clone of the others regardless of the magnification. Fractals might be thought of as frames in a movie; only when seen in their totality do they produce the magic of moving pictures. Seeing this clustering showcase opening does require vision: Concentration. Meditation. Spirituality. One begins to see order flash out of chaos like a moving image of eternity; through the perception of the single work of art, one's eyes are opened to the whole of creation: it is this capacity to feel -- to experience the wholeness of Nature that Jan Ehrenwald referred to as a "global existential shift", and that here we are seeing as the hallmark of both mysticism and genius. "I" am like one of those fractal images. It is through the single ordered pattern that one becomes aware of the infinite fractal recurrence of this variation on a theme: each image is like the other, but I would suggest each has its own finely detailed fingerprint of uniqueness. There is a sameness and a difference zipping them together, like male and female halves ..links in One evolutionary chain of non-local events. Yet it is this paradox of complementarity, this polar tension between these apparent opposites of identity and difference which holds open our field of vision to the dimension of collective mind. Out of the chaos of my own madness arises a holy order which is vastly more than the-self-I- thought.... "I was ". "I" see a multitude of people around "me", and can feel those who are similar recurrences of what "I am", of what we are. "I" feel the flow of our common ancient ancestry -- our collective identity, yet am astonished that others do not feel this intimacy. What has made them fear being close to one-another? This alienation is not the way that people have always been; "I" know because "I" am that madman of which Nietzsche wrote who has been searching the souls of poets, mystics, and philosophers of ages past. This feeling of belonging to others has begun to weaken with the invasion of our communities by alien peoples. Now we do not feel a closeness, a similarity to those around us because those around us are not similar, are not what "I am", what we are. This is what it means to lose one's Soul. Our cluster is disintegrating before our I�s; order is being displaced by chaos on our streets and in our minds.

The age of the still life portrait is no more. Dali knew this in his youth, when painting the Disappearing Bust of Voltaire; but discovered, as the virtues of vanity became more self-evident, that painting the portraits of vain rich women, which do not change with age, pays well. We must not abandon our talent because it is too hard, and will not enrich this brief span of flesh within living memory. There is beauty in complexity, and salvation through adversity, if we have the fortitude to see past our fear of disorder. Chaos theory applies not only at the microscopic and cosmic levels, but also at the level of experience we are fond of calling "the real world". Chaos theory applies to the weather, traffic on the highway, the formation of galaxies, the flow of currents in the ocean, the beating of the heart -- you name it, it's everywhere. My point is this: Out of the chaos of the mass of humanity, in its unformed oneness, arises the clustering of ordered tribes of dedicated people. This is the remarkable organizing principle which we feel within ourselves, which attracts us to one another. These tribes, these quantum relativistic clusters, are what we call races. Those who would seek to enforce a one race new world order on humanity are up against a far more powerful adversary than the simple-minded straw-man of "prejudice", which the Media-State constantly attacks through our home companion, the beloved TV. Jews view the breaking of sexual and racial attractive forces much the way they approach splitting the atom -- breaking nuclear bonds, as in nuclear family bonds of intimacy and trust. The physics of obliterating us must be far more subtle than that. The honored professors and talking-heads-of-TV-networks were premature in canonizing the masters of atomic weaponry; there is still some mystery left of which they have not yet dreamed. In physics, what is really basic -- essentially important -- are the attractive forces: gravitation, nuclear, electro-magnetic. It is forces, such as sexual attraction, love -- feelings which hold a people together. This clustering -- this kinship we feel -- is the same subtle genius which inspired the Jews long before Moses found his wandering people, and holds them together still in a non-local Diaspora.... linking them to their past, thus binding the wounds of time: they know it, and so do we. The Jews may be clever and powerful, but they are constrained by the same laws of Nature as we all are, without benefit of a tribal God that chooses them to rule over "the gentiles". Our calling is to outgrow this simplistic fixation on the single one, the self, God, and the totalitarianism inherent to monotheism; and begin seeing the context in which we live -- to notice the quantum relativistic cluster with-in which we are encompassed. Learn to see the pattern, the group, the whole game in motion ....one's own race. Other clusters exist; that's just how Nature is: Competitive. We would be wise to respect Nature's way of challenging all of us ....without choosing sides. In a jungle of mixed-up races, we find our own marching to the strumming of battle scarred warriors, who band us together with chords and strings; and upon their beaten guitars, collective Spirit is changed from an abstraction into a touching reality. Nature is no pacifist, as anyone consulting William Blake's poem Tiger, Tiger must know -- nor are we, for we are Nature, and Know It!

This matter of racial cohesion is not an academic debate, or moral argument. It is an imperative, an ultimatum that must be faced. One thing is certain: Christianity will not represent us; rather, it has long since joined the rainbow choir in chanting: "love", "tolerance", and "peace". A racially based mysticism will be the foundation for a new spirituality in our post-Christian scientific civilization. Revelation is dangerous. The mystical vision opens into a battlefield in this world. One sees the workings of treachery, and it is always terrifying. Most people vaguely sense this, and willingly choose not to see. Mystical genius is inherently revolutionary, and therefore a forthright discussion of the subject is out of the question. The genius is placed so high up and so far away that people cannot imagine that they could awaken also. A Jew is made into God, thus forbidding others to attain the state of enlightenment He represents. Christians are taught from childhood that the aspiration to such genius was the original sin of Lucifer, as well as Adam and Eve. The condition of genius always entails rebellion from repression, and is never a safe process. One is condemned and not praised..... burned at the stake if not lucky. Because society needs genius, a class of people are allowed this natural freedom, and all others are betrayed. Awakening is a crime for those not chosen to ascend to such high office. Genius is a real possibility for many millions of people, not only for the elite who rule -- who are not piously taught of their own inferiority to "The Children of Israel". Throughout so much of this book, there has been the discussion of an extraordinary collective mind, but of what consolation is this to ordinary folk who are normal work-a-day people? What is being said is that the genius lights the spark which spreads the fire of revolutionary passion among a group of people who are able to bond. When people live as alienated robots, they are emotionally repressed. This is the meaning of slavery. However, when like-minded people come together, there is an excitement that is liberating. This is why the theme of revolution is so central to our thinking. Understand that the ecstatic experience described by the solitary mystic can be experienced by others -- when they are assembled in a group, as Durkheim established. They experience collective feelings with the same kind of enthusiasm as the solitary creative artist does. The difference is that the genius is like Prometheus who brings the revolutionary flame into the collective Soul of the community. Once the group feels a collective excitement, that energy spreads like a chain-reaction. You understand how dangerous such overpowering passions are to social stability. Ruling elites fear such "mass hysteria". Inciting slaves to cast off their chains is always a crime, especially in the eyes of most of those that do not yet realize they are enslaved. They see all their problems as "personal". Very few are able to free themselves ...on their own. For the most part, people are willing to rebel only when they feel the excitement of the group within them. This is why there is so much emphasis on collective consciousness here. If you want to know the kind of experience felt by the revolutionary genius, join with those that really share not only your feelings on life and death matters, but your ideas as well; don't just let your "self" get swept along by this wave of revolutionary fury -- combine intelligence with passion. We must aspire to collective intelligence, not a rash and drunken rage. It is collective consciousness we seek, not simply the collective unconscious. Quantum relativistic feel theory is an art by which non-conscious collective emotions are brought to awareness by means of the enchantment of fresh revelations. Religious experience transcends individual alienation by encountering the uncanny intimacy of one�s-own-kind-ness. It is this simple feeling of belonging to one-another that human beings so yearn for ....this collective conviction the multi-racial state is most determined to pursue.

Totalitarian science of quantum wholeness -- David Bohm: Krishnamurti or Cusa

                                 END NOTES

1.Thompson, Kenneth, Emile Durkheim � 1982 Ellis Horwood Limited, Sussex. p.79

2.Thinking Allowed Television Series: Psychology of Religious Experience, Huston Smith Ph.D -- Internet transcript

3.Durkheim, Emile and Karen E. Fields (Translator with Introduction) The Elementary Forms of Religious Life � 1995 The Free Press, New York, pp.366-67

4.Durkheim, The Elementary Forms of Religious Life , p.42

5.Durkheim, The Elementary Forms of Religious Life , p.40

6.Durkheim, The Elementary Forms of Religious Life , p.xxi

7.Thompson, Emile Durkheim , p.28

8.Durkheim, The Elementary Forms of Religious Life , p.xxi

9.Thompson, Emile Durkheim , p.28

10.Durkheim, The Elementary Forms of Religious Life , p.404

11.Durkheim, p.420

12.Durkheim, p.431

13.Durkheim, p.431

14.Durkheim, pp.431-32

15.Durkheim, p.448

16.Durkheim, p.211

17.Durkheim, p.66

18.Durkheim, p.421

19.Durkheim, p.439

20.Durkheim, p.439

21.Durkheim, p.66

22.Thompson, Emile Durkheim , p.51

23.Thompson, Emile Durkheim , p.51

24.Durkheim, The Elementary Forms of Religious Life , p.211

25.Thompson, Emile Durkheim , p.77

26.Thompson, Emile Durkheim , pp.60-61

27.Thompson, Emile Durkheim , p.44

28.Durkheim, The Elementary Forms of Religious Life , pp.446-447

29.Thompson, Emile Durkheim , p.14

30.Durkheim, The Elementary Forms of Religious Life , p.436

31.Durkheim, p.436

32.Durkheim, p.326

33.Durkheim, p.445

34.Durkheim, p.437

35.Durkheim, pp.274-275

36.Durkheim, p.446

37a.Durkheim, p.273

37b.Durkheim, p.xxxviii

38.Durkheim, pp.446-447

39.Durkheim, p.26

40.Durkheim, p.28

41.Durkheim, pp.431-432

42.Durkheim, p.419

43.Durkheim, p.83

44.Durkheim, pp.432-433

45.Thompson, Emile Durkheim , p.109

46.Thompson, Emile Durkheim, p.109(1)Suicide, trs. J.A. Spaulding and G. Simpson, Glencoe, Illinois, Free Press, 1951, p.309-310."

47.Durkheim, The Elementary Forms of Religious Life , p.xliii

48.Thompson, Emile Durkheim , p.62 (The Rules, 1938,p.lvi)

49.Durkheim, The Elementary Forms of Religious Life , pp.265-66

50.Durkheim, p.267

51.Thompson, Emile Durkheim , p.14

52.Durkheim, The Elementary Forms of Religious Life , p.429

53.Durkheim, p.82

54.Durkheim, p.xliii

55.Durkheim, p.424

56.Durkheim, p.34

57.Durkheim, p.38

58.Durkheim, pp.268-69

59.Durkheim, p.241

60.Durkheim, p.37

61.Durkheim, p.xlvi

62.Durkheim, p.xlix

63.Durkheim, p.215

64.Thompson, Emile Durkheim , p.78

65.Durkheim, The Elementary Forms of Religious Life , p.44

66.Durkheim, p.44

67.Durkheim, p.210

68.Durkheim, p.351

69.Durkheim, p.429

70.Durkheim, p.430

71.Durkheim, pp.215-16

72.Durkheim, p.213

73.Durkheim, p.213

74.Durkheim, p.xli

75.Thompson, Emile Durkheim , p.100

76.Durkheim, The Elementary Forms of Religious Life , pp.xliv-xlv

77.Durkheim, p.xlii

78.Durkheim, p.227

79.Durkheim, p.220

80.Durkheim, p.lxix

81.Durkheim, p.9

82.Durkheim, p.45

83.Durkheim, p.85

84.Durkheim, pp.85-6

85.Durkheim, pp.100-101

86.Durkheim, pp.116-118

87.Durkheim, p.150

88.Durkheim, p.191

89.Durkheim, p.185

90.Durkheim, p.101

91.Durkheim, p.208

92.Durkheim, p.230

93.Durkheim, p.230

94.Durkheim, p.231

95.Durkheim, p.224

96.Durkheim, p.368-69

97.Durkheim, p.203

98.Durkheim, p.442

99.Durkheim, p.442

100.Durkheim, p.443

101.Durkheim, p.445

102.Durkheim, p.445

103.Durkheim, p.445

104.Durkheim, pp.211-212.

105.Durkheim, p.232

106.Durkheim, p.208

107.Durkheim, p.191

108.Durkheim, p.197

109.Durkheim, p.251

110.Durkheim, p.273

111.Durkheim, p.238

112.Durkheim, p.223

113.Durkheim, p.xliii

114.Durkheim, pp.349-350

115.Durkheim, p.212

116.Durkheim, p.212

117.Griffin, Roger, The Nature of Fascism � 1993 Routledge, London, p.187

118.Durkheim, The Elementary Forms of Religious Life , p.427

119.Durkheim, p.278

120.Thompson, Emile Durkheim , p.37

121.Thompson, Emile Durkheim , p.78

122.Durkheim, The Elementary Forms of Religious Life , p.li

         123.Durkheim, p.228

        124.Weinberg, Dreams of a Final Theory, p.200

         125.Zohar, Danah, The Quantum Self: Human Nature and Consciousness                Defined by the New Physics � 1991         Flamingo, London, p.211  

       126.Zohar, The Quantum Self , p.215

       127.Griffin, Roger, The Nature of Fascism � 1993 Routledge, London, pp.196-7

       128.Griffin, The Nature of Fascism , pp.196-7

       129.Capra, Fritjof, The Tao Of Physics: An Exploration of the Parallels between
       Modern Physics and Eastern Mysticism � 1978 Fontana/Collins, Great Britain,
       p.41

      130.Capra, Fritjof, The Tao Of Physics , p.41

     131.Capra, Fritjof, The Tao Of Physics , p.129

     132.Huxley, Aldous, Brave New World � Mrs Laura Huxley                                  1932. Triad Grafton  Books 1977, London