Thursday, October 31, 2019

Highs and Lows

On the positive side, we were very grateful that the Addisons spoke for a couple of days on their AFR program about the dangers of vaccines:

These dangers are real, and they are partly responsible for the States’ low ranking for baby health worldwide:

Speaking of which, skip the mercury-filled flu vaccine and stick with natural remedies that actually strengthen rather than weaken the immune system to help with flu (and cold) viruses:

Unfortunately, the Addisons together with many others from the Christian/conservative media fell all over themselves praising Pres Trump’s announcement that a military team had killed al-Baghdadi.  They did not for one moment seem to consider the possibility that the Arch-Showman, Donald ‘The Apprentice’ Trump, together with the CIA-Hollywood-news media complex would craft yet another phony war heroism scenario to pump up support for America’s holy geopolitical mission in the world (recall the staged ‘rescue’ of Jessica Lynch in Iraq in 2003:, and to boost Pres Trump’s own sagging political fortunes.  Kurt Nimmo has the best article on this we’ve seen so far:

But others are worth reading as well:


Mr William Federer gives us an essay suggesting the Statue of Liberty is a symbol of a Christian nation:

However, we think folks like the following writer are closer to the truth when they find similarities between the New York Statue and heathen, demonic goddesses:

Isis was sometimes known as Maut (Mut), the mother goddess who was considered a primal deity, associated with the waters (Chaos/Abyss) from which everything was born through parthenogenesis. That is why the Statue of Liberty was literally placed in the most Eastern location of the United States; where the sun rises in the water on a tiny island at the entrance to New York Harbor, which is not only the Eastern gateway to the U.S., but it is also the financial capital of the world.

 . . .

Isis was known to the Greeks as the Goddess with ten thousand names, in which Hecate is one of her many titles.  . . .  Notice the image below and how she also holds the torch similar to the Statue of Liberty (Isis). Hecate was also associated with ghosts, infernal spirits, the dead and sorcery.

Shrines to Hecate were placed at doorways to both homes and cities, with the belief that it would protect from restless dead and other spirits. Hecate who is Isis may very well be the Goddess that we find in New York depicted as “The Statue of Liberty”, which was a gift of friendship from France to the people of the United States. If you look at the Statue of Liberty and the image for Hecate, you will clearly see that they look almost exactly the same.

 . . .

This title for Isis is associated with the dog, which also correlates with her shining symbol in the heavens known as Sothis or Sirius. Sirius is the alpha star in the constellation of Canis Major,” the Great Dog” or more commonly known today as the “Dog Star.” In the heavens AS ABOVE at the signing of the Declaration of Independence in 1776, this symbolic shining Dog star of Isis was aligned precisely with the sun. This would not be the first or the last time that the founding fathers of the United States, being Freemasons, had chosen this exact planetary alignment. For example, at the laying of the cornerstone of the Washington Monument for their good Mason Bro. and first President, George Washington, they had also had timed this event exactly when Sirius was aligned again with the sun.

Hecate is Isis who guards New York, the financial capital of the world, from ghosts, infernal spirits, the dead and sorcery. With money being the root of almost all evil and also the biggest magic trick cast on human kind, which they are still hopelessly under this spell of Isis; it only makes sense that the whole financial world and even our own governments are concealed in the occult, which simply means “hidden.”

Peoples like those in the States that worship money-getting and many other base passions with such fervor deserve to be represented by the statue of Hecate in New York harbor.


Dr Scott Aniol would like us to believe that secularism in the West had a fairly late beginning, that it was in fact a result of the ‘dominance of Christianity’ in the West:

Many factors gradually led to the end of the close church/state union of Christendom in the West. Several of these, ironically, actually came as a result of the dominance of Christianity. The fifteenth-century Renaissance, which emphasized classical learning rooted in original sources, flourished among Christian theologians, but also began to dismantle unilateral control of the Church. The quick impact of the Reformation, also, could have only happened because Christianity was such a central part of society; most people already believed in the reality of God and the Bible as his divine revelation, and once the Scripture were translated into the language of the people, these underlying assumptions provided the fertile ground for Protestant theologians to argue their reforms.

Likewise, even advancements in science in the sixteenth and seventeenth centuries, beginning with the Copernican Revolution in 1543 and culminating with Isaac Newton’s discoveries, arose out of Christian curiosity to truly know God and what he had made. Each of these movements—the Renaissance, Reformation, and Scientific Revolution—were, for the most part, thoroughly Christian at their core, yet they each also contributed to the weakening of Christianity’s influence.

 . . .

Both claims are wrong.

First, the ‘Christianity’ that dominated the West wasn’t the True Faith of the Apostles:  It was the counterfeit faith created by the Bishop of Rome when we severed himself from the Orthodox Church, and also its several replacements that formed after the Protestant Reformation, all of which kept themselves quite separate from the Orthodox Church.

Second, the secularization began not with the humanism of the Renaissance of the 15th hundredyear, but with the Great Schism in 1054.  It is at this point that the teachings about God, man, and the creation changed in the West:  Man was no longer a being that could have a direct participation in and union with the Uncreated Light of God through a purified nous (i.e., ‘partaking of the divine nature’, II Peter 1:4).  He was reduced to a mind/body duality.  The body was vilified, and the mind was exalted.  Man’s relationship to God became an external one:  God was an object to be analyzed and examined by the rational mind like any other object.  Hence the scholasticism of the Roman Catholics, and its counterpart among the Protestants - sola Scriptura.  How could such notions not lead to the death of faith in the West?

This destroying of the teaching that man may be really united with God (not simply metaphorically) through the ascetic, liturgical, and eucharistic life of the Orthodox Church is what has led to so much unbelief in the West.  The three that Dr Aniol lists, the Renaissance, Reformation, and Scientific Revolution, are only symptoms of the disease that began more than 1,000 years ago when Western Europe began its drift away from the Orthodox Church during the reign of Charlemagne.  He would do well to focus his attention there if he is serious about examining the roots of Western atheism.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Louisiana’s Future

Folks, this right here, this so-called ‘debate’ between the candidates running for Louisiana’s governership, is an embarrassment:

It is worse than that; it is reprehensible.  It is a complete inversion of what one would find in a Christian society.  Every kin-group - and Louisiana is just such a thing, a small clan within the bigger clan of the South - is first of all a spiritual being, though its religion is expressed through the material.  Thus, the material, while not profane or evil, is of secondary importance.  What is of primary importance is the soul that moves the matter.  But these two dimwits, these two dunderheads, Gov Edwards and Mr Rispone, are keenly intent on murdering the soul of Louisiana.  They desperately want to drown her in materialism, in rantings about health care, high-tech jobs, taxes, infrastructure.  Their conception of Louisiana is that she is solely a monetary enterprise, nothing more. 

The subject that should have dominated this debate and every political discussion is how to make sure Christianity is blossoming among Louisiana’s folks.  Without that, nothing else matters.  Salvation alone is the measuring rod of success.  Did the Lord not say it:  What good is it to gain the whole world yet forfeit your soul?  Here are a few words from the great preacher St John Chrysostom (+407) to press home the point:

Israel’s spiritual immaturity is the rationale behind God’s inspiring and motivating His people primarily by the promise of earthly blessings:

It was especially when the majority of people were handicapped by limitations that He gave them these material goods.  He led the Jewish people, at any rate, along such a way of living.  Wealth abounded for them, remember, life was lengthened into old age, all diseases were absent; for those believing in God there was granted destruction of enemies, profound peace, trophies and victories, the blessing of large families, and everything of this kind.  But when our Lord Jesus Christ came calling us to heaven and urging us to spurn the here and now, encouraging the love of those other goods, and detaching us from things of this life, it was appropriate for these things to be reduced, and all riches to be found instead in those other things, now that we had become perfect.  In the case of children, too, their parents provide them when still small with such things as footwear and clothing, gold trinkets and armlets; but when they grow up, they take these things from them and give them other things of greater importance, reputation in public life, prominence in high society, confidence in the imperial court, offices and influence, thus drawing them away from childish ambition.  That is exactly what God did:  he led us away from those trifling and childish things, and promised us the things of heaven.  So do not pine for what is passing and fleeting, and let not your spirit be stunted.

--Archpriest Josiah Trenham, Marriage and Virginity According to St. John Chrysostom, St. Herman of Alaska Brotherhood, 2013, pgs. 124-5

This debate, and politics in Louisiana in general, prove how spiritually immature (and worse, how spiritually impoverished) she is, how stunted her spirit really is.  Louisiana’s soul is literally at death’s door.  Through the prayers of her great intercessor St Martin of Tours, may she be granted forgiveness and resurrection.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Tuesday, October 29, 2019

Offisite Post: ‘China, Dixie, and Life in the Middle’

After an initial foray into the similarities between China and the South (, Prof Alexander Dugin has opened fresh ground for us to plow with regard to this subject.  We will now put our hand to the plow and see what further ties we can find between the two peoples and their cultures.

The Middle Logos

Prof Dugin writes of China,

The Chinese Logos unfolds exclusively and absolutely in the middle sphere, in the intermediary world which is conceived as the main and only one. Neither Heaven and Yang nor Water and Yin, that is to say neither the Apollonian heights nor the Cybelean depths acquire autonomous ontologies or a particular Logos. There are no extremes, there is only the center between, which constitutes them over the course of a subtle dialectical game. The gods, people, the elements, Empires, rites, animals, luminaries, cycles, and lands all represent the unfolding of the middle Logos and are but traces of the dynamic, rhythmic pulsation of the Center always situated equally in the middle between two poles which are void of autonomous being and which intersect one another by virtue of great harmony.

--‘The Noology of the Ancient Chinese Tradition’,

One sees this same emphasis on The Middle in Southern thought and life.  The late Prof Thomas Landess of Georgia spells it out in his essay on Southern religious life, in which he notes that it is neither the Father nor the Holy Ghost Who is most important in Southern Christianity but the incarnate Son of God, Who lived with us in the world as one of us.  This results in characteristics that distinguish the South from the other cultural regions surrounding her in the (unnecessary) American union.  He says:

Southerners have a sense of place in a way that sets them apart from other Americans.  New Englanders, Easterners, even Midwesterners have always believed in abstract America, the land of the free and the home of the brave, with liberty and justice for all.  Southerners have been more inclined to love its rocks and rills, its woods and templed hills, and more accurately, certain rocks and woods, the ones they see and move among and know are real.  Abstractions, however pretty, are to most Southerners no more than vague and inaccurate rumors of the truth, a questionable report on the nature of God the Father.

 . . .

 . . . It is God the Son who represents the family in the councils of the land.  God the Father remains at home, brooding over the headlines in His newspaper, which tell of the perennial failures of mankind.  He knows in His infinite wisdom that almost nothing can be done, but He sends the Son anyway, as a testimony to His good will and His agreeable nature.

The Son goes to the town council, or the state legislature, or the United States Senate knowing that he will be crucified.  He is particularly well versed on crucifixions as the result of the War [the War of Northern Aggression-W.G.], which He knows was no Armageddon but one of the many just causes in history that are defeated by superior forces and confused logic.

 . . . Southerners have been relatively immune to the tyranny of ideas in an age characterized by the emergence of one ideology after another.  . . .

In some measure this reluctance to join the larger movements of the age results from the fact that Southerners do not believe they have to join anything in order to have a sense of belonging, to derive some personal satisfaction from an emotional identification with a larger group of their own kind.  They belong, after all, to the family, which has the advantage over “the Folk,” or “the Proletariat,” or “the Party” in that the family is composed of flesh-and-blood people, whom you know well and who know you and who, because they are so complicated, defy ideological classification.

 . . .

Of course, such a recognition is not always pleasant and heart-warming, it can be a warning and an anathema.  . . .  In being members of the same tribe or clan we share with one another the secret of our own depravity, our certain knowledge of what it was that the Son died to save us from.

 . . . In one sense the power of Southern fiction lies in the very fact that it is not about the South but merely takes place there.  Thus it has a fine particularity that gives flesh and bone to its universal soul.  In that respect it is analogous to the created order itself.  We delight in its accidental variety and are spiritually moved by its substantial revelation of the Divine.  As it is with great literature, so it is with people.  . . .

To boil the matter down to an essential proposition, the best of Southern literature is characterized by its ontological orthodoxy.  For the most part Southern writers believe somehow, some way, in the Incarnation and in all that such a miraculous event implies.  The flesh—the concrete particulars of time and place—are therefore important, good, and hence sacred.  . . .

--‘A Note on the Origin of Southern Ways’, Why the South Will Survive, Univ. of Georgia Press, 1981, pgs. 162-6

Since everything does unfurl within the Middle in the South and China, a great deal of importance is placed on external behavior (rather than inner holiness) and the gentleman and the lady (rather than the saint) become the ideals that men and women strive towards.  Prof Landess explains about the Southern attitude:

Preachers speak of Him [the Lord Jesus Christ-W.G.] as if He were a close friend, someone known to every member of the congregation as the incarnation of the way they all should behave and never quite do.

Because of this familiar Presence (at times too easily familiar), Southerners have always paid some corporate attention to ethics, exemplary behavior as a mode of serving and worshipping God.  Perhaps the best example of such an attitude is to be found in Robert E. Lee’s famous statement, “Duty is the sublimest word in the English language.”  . . .  His sentiments are echoed in the letters of countless ordinary citizens as well as in those of public figures and are by no mean narrowly sectarian.

Thus, a “good Christian” is someone who behaves well, and the phrase is still more likely to be used in the South than elsewhere in the nation.  Indeed the attention to personal conduct that characterizes the South has considerably strengthened communal feeling over the years, though in ways that make many people uncomfortable.  Typically, one is always under scrutiny in Southern towns and cities.  Virtue is measured in terms of objective behavior as well as in properly orthodox sentiment, and vice is noted as well, though not in the same way that it was noted in seventeenth-century Salem [a town in Puritan New England-W.G.].  God the Son, after all, does not persecute witches.

--Ibid, p. 162

Prof Richard Weaver adds,

To take over his task [i.e., the philosophic doctor of the Middle Ages-W.G.], the dawning modernism chose the gentleman.  There was logic in this choice, for the gentleman is a secularized expression of the same thing.  Rulers any group must have; and, after repudiating the sanction of religion, the age turned to the product of a training which would approximate religion in breadth and depth.  . . .

 . . . The American South not only cherished the ideal [of the gentleman-W.G.] but had given it an infusion of fresh strength, partly through its social organization but largely through its education in rhetoric and law.

--Ideas Have Consequences, Univ. of Chicago Press, 2013 [1948], pgs. 50, 51

Confucius gives us the Chinese equivalents to these thoughts:

The Master said:  ‘The noble man takes the Right as his foundation principle, reduces it to practice with all courtesy, carries it out with modesty, and renders it perfect with sincerity.  Such is the noble man.’

--The Analects, Thomas Crofts edr., Dover Publications, 1995, Book XV, Ch. XVII, p. 94

Tzŭ Chang asked Confucius the meaning of virtue, to which Confucius replied:  ‘To be able everywhere one goes to carry five things into practice constitutes Virtue.’  On begging to know what they were, he was told:  ‘They are courtesy, magnanimity, sincerity, earnestness, and kindness.  With courtesy you will avoid insult, with magnanimity you will win all, with sincerity men will trust you, with earnestness you will have success, and with kindness you will be well fitted to command others.’

--Ibid., Book XVII, Ch. VI, p. 106

Herbert Fingarette, commenting on Confucius’s teachings, writes,

 . . .


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Saturday, October 26, 2019

Knowing God

Which gives greater knowledge of a thing, an outside examination of it or union with it?  When it comes to the knowledge of God, the former is the way of Roman Catholics and Protestants; the latter is the way of the Apostles, of the Orthodox Church.

To know God, the Roman Catholics have tended to employ philosophical methods of inquiry, while the Protestants have tended to study the books of the Bible they take as canonical.  Both are useful in this quest, but neither is the pinnacle of theology.  The true theologians are those who have been united to God.

But the non-Orthodox sects claim that no union with God is possible.  They have placed instead a form of created grace between God and man:  For the Roman Catholics this is mediated through their seven sacraments; for the Protestants it is mediated through the Bible, its sole sacrament.  For these confessions, their sacraments can impart external knowledge of God and can help one live a virtuous life, but the unbridgeable chasm between God and man remains, which leads to the agnosticism and atheism that is spreading all across the post-Great Schism West.

For the Orthodox Church, there is no such problem.  Union with God is not only thought possible but is proclaimed to be the end for which mankind, and the cosmos, was created.  In the Mystery of the Holy Eucharist, of the Lord’s Supper, we eat the Holy Body and Blood of our Lord Jesus Christ and become one with Him:

 . . . St John [Chrysostom] hears Christ speaking to him:  ‘I am not simply joined with you; I am interwoven, I am eaten, I am attenuated little by little, so that the mixing, the interweaving and the union can be greater.  For things that are joined preserve their own boundaries, whereas I am interwoven with you.  I do not want there to be anything between us.  I want the two to be one.’  Between Christ and the Christian there is no longer anything intervening.  Everything dissolves in the light of His love:  ‘We and Christ are one’ (Hieromonk Gregorios, The Divine Liturgy, tr. Theokritoff, Columbia, Mo.: Newrome Press, 2012, p. 24).

Those who partake of this Mystery obtain a knowledge of the Most Holy Trinity that transcends anything our rational minds can conceive.

The Protestants think they have fully unveiled God by reading the Holy Scriptures with their own eyes, but they have deceived themselves.  The Bible can help us attain a certain level of lesser communion with God, but it is only through the Holy Mysteries, and particularly through the Mystery of Mysteries, the Holy Eucharist, that the deepest knowledge of God may be experienced (not simply understood with the mind) by man.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!