REIDH - Children Of Northern Sun (2017)

https://www.youtube.com/watch?v=bRo-oZZzwaY



Available from SWORD PRODUCTIONS:

http://sword.jigsy.com/

 

ADOLF HITLER - SPEECH OF MAY 1, 1923 - MUNICH

[caption id="attachment_1647" align="aligncenter" width="700"] May 1, 1923 - Adolf Hitler with Alfred Rosenberg and Dr. Fredrick Toben at Oberland Free Corps in Munich.[/caption]

. . . IF THE first of May is to be transferred in accordance with its true meaning from the life of Nature to the life of peoples, then it must symbolize the renewal of the body of a people which has fallen into senility. And in the life of peoples senility means internationalism. What is born of senility? Nothing, nothing at all. Whatever in human civilization has real value, that arose not out of internationalism, it sprang from the soul of a single people. When peoples have lost their creative vigor, then they become international Everywhere, wherever intellectual incapacity rules in the life of peoples, there internationalism appears. And it is no chance that the promoter of this cast of thought is a people which itself can boast of no real creative force - the Jewish people....

So the first of May can be only a glorification of the national creative will over against the conception of international disintegration, of the liberation of the nation's spirit and of its economic outlook from the infection of internationalism. That is in the last resort the question of the restoration to health of peoples . . . and the question arises: Is the German oak ever destined to see another springtime? And that is where the mission of our Movement begins. We have the strength to conquer that which the autumn has brought upon us. Our will is to be National Socialists - not national in the current sense of the word - not national by halves. We are National Socialist fanatics, not dancers on the tight-rope of moderation!

There are three words which many use without a thought which for us are no catch-phrases: Love, Faith, and Hope. We National Socialists wish to love our Fatherland, we wish to learn to love it, to learn to love it jealously, to love it alone and to suffer no other idol to stand by its side. We know only one interest and that is the interest of our people.

We are fanatical in our love for our people, and we are anxious that so-called 'national governments' should be conscious of that fact. We can go as loyally as a dog with those who share our sincerity, but we will pursue with fanatical hatred the man who believes that he can play tricks with this love of ours. We cannot go with governments who look two ways at once, who squint both towards the Right and towards the Left. We are straightforward: it must be either love or hate.

We have faith in the rights of our people, the rights which have existed time out of mind. We protest against the view that every other nation should have rights - and we have none. We must learn to make our own this blind faith in the rights of our people, in the necessity of devoting ourselves to the service of these rights; we must make our own the faith that gradually victory must be granted us if only we are fanatical enough. And from this love and from this faith there emerges for us the idea of hope. When others doubt and hesitate for the future of Germany - we have no doubts. We have both the hope and the faith that Germany will and must once more become great and mighty.

We have both the hope and the faith that the day will come on which Germany shall stretch from Koenigsberg to Strassburg, and from Hamburg to Vienna.

We have faith that one day Heaven will bring the Germans back into a Reich over which there shall be no Soviet star, no Jewish star of David, but above that Reich there shall be the symbol of German labor - the Swastika. And that will mean that the first of May has truly come.

1st of May - National Workers' Day

https://www.youtube.com/watch?v=_hO2NdP5hRc

https://www.youtube.com/watch?v=48hLxzn6qEE

Manilla Road - Helicon

https://www.youtube.com/watch?v=iNdrrWCiS0w

Mountain of wisdom,
Of music and light
Muse of all vision,
Grant us the Waters of Life
Seeking the mountain,
Apollo's sacred realm,
Where the Muses dwell,
Inside the Crystal Well

Forest that echos,
Songs of the brave
Children of Delos,
Guarding the mystical gate
Magik the knowledge,
Of the ancient gods
I must carry on,
Seeking Helicon

I've crossed many wastelands,
And sailed to all shores,
In search of the mountain,
Written in ancient lore
And the in my dreaming,
The Lady came unto me,
To show me destiny,
The path I was to lead

Then came the logic,
Truth of all life
The gateways of Magik,
Are centered inside the mind
Power and wisdom,
Knowledge and eight fold law,
The music of the gods,
Lives on Helicon

The Veils of Existence,
Gateway to the sphere
Triad of justice,
A riddle sung to the ear
Darkness and Chaos,
Bow before thy might
Blessed be the light,
That burns away the night

Pegasus flying,
Across emerald skies
Warrior-Bards fighting,
To open the gates of the mind
An inner existence,
Posessed by us all,
Who fight till the fall,
Here on Helicon

War at the Gates
Guardians of light,
Defend The Fates,
Into the battle, storm this night

[caption id="attachment_1604" align="alignnone" width="800"] Claude Lorrain, Apollo and the Muses on Mountain Helicon[/caption]

[caption id="attachment_1606" align="alignnone" width="1136"] Athena visits the Muses on the Helicon Mountain - by Joos de Mompe[/caption]

Lovecraft: Fear of the Unknown (2008)

A chronicle of the life, work and mind that created the Cthulhu mythos.

https://www.youtube.com/watch?v=jg9VCf5einY

Nordic Hellas

[caption id="attachment_1589" align="aligncenter" width="528"] Dying Achilles (Achilleas thniskon) in the gardens of the Achilleion, Corfu[/caption]

During the course of my investigations into Nordic racial history, I have gathered together some rather interesting material on the presence of the Nordic race in the Classical World. Of particular value, are the researches of J. L. Angel, who performed an extensive survey of all ancient Greek crania. Angel analysed these skulls from a typological perspective, and because of the position he took on the reality of race, he was subsequently much criticised by his contemporaries.

We may note that Angel (1944), calculated that during the Classical period of Greek history (650—150 BC), 27% of the Greek population had been predominantly Nordic in type. He observed that prior to the Classical period, the Nordic element had been larger, and that after it, the element in question had declined. [Angel (1943; 1944; 1945; 1946a, b, c.] Angel (1971), also noted that the immigrant Indo-Europeans, were of Nordic subrace.

Peterson (1974), studied portrait busts of famous ancient Greek personages, and concluded that the aristocracies of Hellas were a product of closely interbreeding, Eupatrid clans. These clans were mostly Nordic in type, being largely descended from the Indo-European invaders. The demos, or common people however, as well as most slaves, were of Mediterranean, Pelasgian descent.

The study of Greek literature which Sieglin (1935) performed, has demonstrated that many individuals in the elites of ancient Greece, had blond or red hair. For instance, Alcibiades, Alexander the Great, Critias, Demetrius of Phalerum, King Lysimachus, Ptolemy II Philadelphus and King Pyrrhus, were all fair-haired individuals. Dionysius I, the ruler of Syracuse, had blond hair and freckles, whilst the Athenian playwright Euripides, also had a fair and freckled complexion. [Günther (1956).] Some critics have attempted to claim that the Greek word “ksanthos” (xanthos), means “brown-haired”, rather than “blond-haired”. However, a recent article by Moonwomon (1994), on colour-meaning in ancient Greek, reveals that the word did in fact mean blond.

There are also numerous interesting examples from Greek literature which can be cited. For instance, in Homer’s Iliad, and Odyssey, whilst the aristocrats such as Achilles and Menelaus have blond hair, the slaves Eurybates and Thersites are brunet. Indeed, the Greek orator Dio of Prusa noted that the Greek ideal of beauty was a Nordic one. The Greeks, he said, admired the blond Achilles, but thought that the barbarian Trojan Hector, was black-haired. [Günther (1956).] In his Argonautica, the Greek poet Apollonius Rhodius, describes the hero Jason, and all fifty of the Argonauts, as blond-haired. [Sieglin (1935).] When the heroine Electra, in Euripides’ play of that name, finds a lock of her brother Orestes’ hair, on the grave of their father Agamemnon, she can tell that it is his hair, because of its distinctive blond colour. It would appear that the nobility of ancient Greece was distinguished from the dark masses, by its many blond members. [Ridgeway (1909).] The poet Bacchylides said that the women of Sparta were blonde, and Dicaearchus said much the same thing about the women of Thebes. [Günther (1956).] For the Greeks, the most beautiful woman who ever lived, Helen, was a blonde, as were those mythical men such as Adonis, who were famed for their handsomeness. [Sieglin (1935).]

For more literary descriptions of pigmentation in ancient Greek poetry and prose, as well as craniological evidence, I can recommend the following works: De Lapouge (1899), Jax (1933), Myres (1930), Reche (1936) and Ridgeway (1901).

Günther’s works on the subject of Greek racial history (1927; 1928; 1929a, b; 1956; 1961), are particularly valuable. Günther performed a detailed analysis of Greek history, from a biological perspective. Utilising craniological, literary, and pictorial evidence, he reconstructed the racial structure of ancient Greece. He concluded that the Nordic subrace formed something of an ideal for the Greeks, and that the Nordic element was more influential than any other. At the summit of its achievements, Greece possessed a large Nordic element, but as this element declined, so did Greek culture and civilisation.

Finally, we may observe that in the fourth-century AD, the Jewish physician and sophist Adamantios, described the “true Greek” thus:

“Wherever the Hellenic and Ionic race has been kept pure, we see proper tall men of fairly broad and straight build, neatly made, of fairly light skin and blond; the flesh is rather firm, the limbs straight, the extremities well made. The head is of middling size, and moves very easily; the neck is strong, the hair somewhat fair, and soft, and a little curly; the face is rectangular, the lips narrow, the nose straight, and the eyes bright, piercing, and full of light; for of all nations the Greek has the fairest eyes.” [Günther (1927) 157.]

I do not personally believe that the Nordic racial element in ancient Greece was ever predominant, but I do think that it was concentrated in the elites, and that it therefore probably had a disproportionately large influence. It is easiest to study and trace the impact of this particular element, because of its distinctive pigmentation.

BIBLIOGRAPHY

Books

Angel, J. L. (1971) Lerna: A Preclassical Site in the Argolid, Volume II — The People (Washington: Smithsonian Institution Press).

De Lapouge, G. V. (1899) L’Aryen: Son Rôle Social (Paris: Albert Fontemoing).

Günther, H. F. K. [G. C. Wheeler, trans.] (1927) The Racial Elements of European History (London: Methuen).

Günther, H. F. K. (1928) Platon als Hüter des Lebens: Platons Zucht- und Erziehungsgedanken und deren Bedeutung für die Gegenwart (Munich: J. F. Lehmanns Verlag).

Günther, H. F. K. (1929a) Rassengeschichte des hellenischen und des römischen Volkes: Mit einem Anhang — Hellenische und römische Köpfe nordischer Rasse (Munich: J. F. Lehmanns Verlag).

Günther, H. F. K. (1929b) Rassenkunde Europas: Mit besonderer Berücksichtigung der Rassengeschichte der Hauptvölker indogermanischer Sprache (Munich: J. F. Lehmanns Verlag).

Günther, H. F. K. (1956) Lebensgeschichte des hellenischen Volkes (Pähl: Verlag Hohe Warte).

Jax, K. (1933) Die weibliche Schönheit in der griechischen Dichtung (Innsbruck: Universitäts-Verlag Wagner).

Myres, J. L. (1930) Who Were the Greeks? (Berkeley: University of California Press).

Reche, O. (1936) Rasse und Heimat der Indogermanen (Munich: J. F. Lehmanns Verlag).

Ridgeway, W. (1901) The Early Age of Greece, Volume I (London: Cambridge University Press).

Sieglin, W. (1935) Die blonden Haare der indogermanischen Völker des Altertums (Munich: J. F. Lehmanns Verlag).

Articles

Angel, J. L. (1943) “Ancient Cephallenians: The Population of a Mediterranean Island.” American Journal of Physical Anthropology, I, 229—260.

Angel, J. L. (1944) “A Racial Analysis of the Ancient Greeks: An Essay on the Use of Morphological Types.” American Journal of Physical Anthropology, II, 329—376.

Angel, J. L. (1945) “Skeletal Material From Attica.” Hesperia, XIV, 279—363.

Angel, J. L. (1946a) “Race, Type, and Ethnic Group in Ancient Greece.” Human Biology, XVIII, 1—32.

Angel, J. L. (1946b) “Skeletal Change in Ancient Greece.” American Journal of Physical Anthropology, IV, 69—97.

Angel, J. L. (1946c) “Social Biology of Greek Culture Growth.” American Anthropologist, XLVIII, 493—533.

Günther, H. F. K. (1961) “Like a Greek God.... Translated by Vivian Bird from Professor Hans F. K. Guenther’s Rassenkunde des Hellenischen Volkes.” Northern World, VI (1), 5—16.

Moonwomon, B. (1994) “Color Categorization in Early Greek.” Journal of Indo-European Studies, XXII, 37—65.

Peterson, R. (1974) “The Greek Face.” Journal of Indo-European Studies, II, 385—406.

Ridgeway, W. (1909) “The Relation of Anthropology to Classical Studies.” Journal of the Royal Anthropological Institute of Great Britain and Ireland, XXXIX, 10—25.

http://www.theapricity.com/earlson/index.htm

The Cosmic concepts of the Indo-Europeans

 

[caption id="attachment_1576" align="aligncenter" width="700"] Fyodor Bronnikov, Pythagoreans' Hymn to the Rising Sun, 1869[/caption]

“In the recorded cosmic or Midgard concepts of the Indo-Europeans, man has his proper place in the great scheme of ordered life, but he is not enchained to it as are the oriental religions, with their star worship and priestly prophesies of the future — the study of entrails and the flight of birds, practised by the Babylonians, Etruscans and others. He appears in a trusting relationship with his God, whose nature itself is connected with the world order, and he joins with this God on a national scale in the struggle against all powers hostile to man and God, against chaos, against Utgard. The Indo-European recognises Midgard, the earth-space, as the field in which he may fulfil his destiny, cherishing life as a cultivator or farmer, where plants, animals and men are each called to grow and ripen into powerful forces asserting themselves within the timeless order. Guilt in man — not sin — arises wherever an individual defies or threatens this order and attempts through short-sighted obstinacy to oppose the divine universal order in life. For such a crime an individual incurs guilt. By such a crime, his people are threatened with the danger of decline and degeneration, and the world order with confusion and distortion.“

~   Hans F. K. Guenther,  The Religious Attitudes of the Indo-Europeans

Kali Yuga

“The syndrome of Kali Yuga is marked by the fact that it is the only age in which property alone confers social rank; wealth becomes the only motive of virtues, passion and lust the only bonds between the married, falsehood and deception the first condition of success in life, sexuality the sole means of enjoyment, while external, merely ritualistic religion is confused with spirituality.”

—Mircea Eliade

Ο ΑΝΘΕΛΛΗΝΑΣ ΚΑΙ ΔΙΩΚΤΗΣ ΕΛΛΗΝΩΝ ΓΕΩΡΓΙΟΣ

Ο «ΚΑΘΑΙΡΕΤΗΣ ΤΩΝ ΕΛΛΗΝΩΝ»
ΠΡΟΣΤΑΤΗΣ ΤΟΥ ΣΤΡΑΤΟΥ ΜΑΣ!!!!!!!!!ΑΝΘΕΛΛΗΝΙΚΑ ΣΚΟΥΠΙΔΙΑ ΟΙ ΕΛΛΗΝΕΣ ΔΕΝ ΕΧΟΥΝ ΠΡΟΣΤΑΤΕΣ ΕΧΟΥΝ ΠΟΛΕΜΙΣΤΕΣ ΣΑΝ ΤΟΝ ΛΕΩΝΙΔΑ ΚΑΙ ΤΟΝ ΚΟΛΟΚΟΤΡΩΝΗ!!

Ο βίος του "αγίου"και ο μεσαίωνας στις Ένοπλες Δυνάμεις

Τον "άγιο" Γεώργιο είχε κάνει κομματάκια βασανίζοντάς τον ο «σατανόπληκτος» Διοκλητιανός, αλλά άγγελος Κυρίου τον ξανασυναρμολόγησε. Στη συνέχεια ο άγιος ανάστησε έναν προ πολλού πεθαμένο, ο οποίος oμολόγησε πως καιγόταν στις φωτιές, επειδή δεν ήταν χριστιανός, καθώς και ένα νεκρό βόδι, για να οργώνει ένας πρώην ειδωλολάτρης. Τέλος, αφού συνομίλησε με άγαλμα του Απόλλωνα, το γκρέμισε, όπως και πολλά άλλα Ελληνικά αγάλματα.

Τις παραπάνω περιγραφές δεν τις διαβάζουμε σε κάποιο χριστιανικό φυλλάδιο, αλλά στην επίσημη ιστοσελίδα του Γενικού Επιτελείου Στρατού (Γ.Ε.Σ.) που έχει ανακηρύξει τον άγιο Γεώργιο προστάτη του Ελληνικού Στρατού (πλην Πυροβολικού.)

Ο" άγιος" Γεώργιος υμνείται στις εκκλησίες ως ο «καθαιρέτης των Ελλήνων».

Το Συναξάρι του καλού στρατιώτη
Από την ιστοσελίδα του Γ.Ε.Σ. διαβάζουμε: «Εκείνους τους χρόνους ο σατανόπληκτος βασιλιάς Διοκλητιανός, γεμάτος από θαυμασμό προς τους θεούς των ειδώλων, είχε βγάλει αυστηρές διαταγές προς τους υπηκόους του... Ο "άγιος" Γεώργιος μπροστά στον αυτοκράτορα και τους αξιωματούχους του γκρεμίζει τα πλανεμένα κι αδύναμα είδωλα των θεών περιγελώντας όλους τους ειδωλολάτρες, που πιστεύουν στα άψυχα αγάλματα των ψεύτικων αυτών θεών...

» Τον δένουν γυμνό σε έναν τροχό, ο οποίος είχε γύρω του μπηγμένα μαχαίρια κοφτερά, και τον κατρακυλούν σ'; έναν κατήφορο. Κι ενώ το σώμα του αγίου καταματώθηκε και κατατεμαχίστηκε, άγγελος Κυρίου στη στιγμή συναρμολόγησε τα κομμάτια του, και παρουσιάστηκε πάλι ο άγιος γερός, όπως πρώτα... Τον βάζουν μέσα σε ασβέστη που έβραζε, κι εκείνος μένει ανέπαφος... Παραγγέλνουν ένα ζευγάρι σιδερένια υποδήματα με καρφιά από μέσα, κοκκινισμένα στην φωτιά... (σ.σ. κ.τλ. κ.τ.λ.).


Ο "άγιος" Γεώργιος σκότωσε ένα δράκο, που φώλιαζε στα νερά της λίμνης μιας πόλης της Μικράς Ασίας και θα κατασπάραζε την βασιλοπούλα. Αυτά τα μεσαιωνικού τύπου παραμύθια αναγράφονται στο Συναξάρι με τον βίο του "αγίου" Γεωργίου, αξιωματικού του Ρωμαϊκού Στρατού, που δεν υπάκουε στις διαταγές, γιατί είχε προσηλυτισθεί στο Χριστιανισμό. Ο υπ'; όψη άγιος, που επί πλέον φημιζόταν για τις καταστροφές ελληνικών αγαλμάτων και υμνείται στις εκκλησίες ως ο «καθαιρέτης των Ελλήνων», έχει ανακηρυχθεί προστάτης του σύγχρονου Ελληνικού Στρατού.

» Λέγει λοιπόν στον "άγιο" Γεώργιο (κάποιος Μαγνέντιος) ν' αναστήσει, αν είναι αληθινός ο θεός του, ένα νεκρό, που κείτονταν εκεί κοντά τους από τα παμπάλαια χρόνια πεθαμένος. Ο άγιος γίνεται μία φωτεινή λαμπάδα τώρα, έτοιμος να καεί, για να φωτίσει τους ειδωλολάτρες να πιστέψουν. Γονατίζει πάνω στον τάφο, σηκώνει το νου και τα χέρια του και προσεύχεται στον Θεό. Ω θεία, ω αγία πίστη του αγίου Γεωργίου! Ο νεκρός ανοίγει τον τάφο του, ανασταίνεται, προσκυνάει τον άγιο και δοξάζει τη δύναμη και τη θεότητα του Χριστού. Ο βασιλιάς και η σπείρα του τα 'χουν χαμένα. Ρωτούν τον αναστημένο νεκρό, ποιός είναι, κι αυτός τους αποκρίνεται πως ζούσε, πριν ακόμη έρθει ο Χριστός στον κόσμο. Κι επειδή ήταν ειδωλολάτρης, καιγόταν μέσα σε φωτιές, τόσα χρόνια που ήταν πεθαμένος...

» Μαζί του κι ένας άλλος πρώην ειδωλολάτρης που ο άγιος του ανάστησε το νεκρό βόδι του, για να οργώνει το χωράφι του, μαρτύρησε κάτω από τα σπαθιά των απίστων.

» Εκείνο, όμως, που έδωσε τη χαριστική βολή στον ειδωλολάτρη αυτοκράτορα και τράβηξε τους περισσότερους ειδωλολάτρες στη θρησκεία του Χριστού, ήταν η επίσκεψη του αγίου στο ναό των ειδώλων, με την κρυφή ελπίδα του Μαγνεντίου, πως θα τον γυρίσει στη λατρεία των ειδώλων.

» Μπαίνοντας στο ναό ο άγιος στάθηκε μπρος στο άγαλμα του Απόλλωνα και το ρώτησε, αν ο Χριστός είναι Θεός, κι αν πρέπει να Τον προσκυνούμε. Τότε ο δαίμονας, που ήταν μέσα στο είδωλο, κλαίγοντας σχεδόν και θρηνώντας, αποκρίθηκε, πως ο Χριστός είναι ο μόνος αληθινός Θεός! Και με το λόγο τούτο, σα να έγινε σεισμός, κι ευθύς όλα τα είδωλα έπεσαν κάτω και συντρίφτηκαν. Και γέμισε ο τόπος από μαρμάρινα συντρίμματα των θεών, που δεν μπόρεσαν να σώσουν τον εαυτό τους από τον αφανισμό!»

«Χόρευε νυν και αγάλλου, Σιών»
Από τη λειτουργία του "αγίου Γεωργίου" («Μηναίον» Απριλίου), η οποία ψάλλεται στις 23 Απριλίου στις εκκλησίες και στα στρατόπεδα με την υποχρεωτική παρουσία όλου του προσωπικού, διαβάζουμε:

" «Οι μισούντες Σιών αισχύνθητε από του Κυρίου, ως χόρτος γαρ, πυρί έσεσθε απεξηραμμένοι.» (Οι «Αναβαθμοί», αντίφωνον Α .)

" «Φωτίζου, φωτίζου η νέα Ιερουσαλήμ, η γαρ δόξα Κυρίου επί σε ανέτειλε. Χόρευε νυν και αγάλλου, Σιών.» («Καταβασία».)

" «Ούτω λέγει Κύριος ο Θεός, ο λυτρούμενος ημάς, ο Άγιος Ισραήλ.» («Προφητείας Ησαΐου το ανάγνωσμα», κεφ. 43, 14.)

EQUALITY!

The antifa feminist dreams of equality in practice! :-D

https://www.youtube.com/watch?v=_DjZWrSVt1w