Toward Infinity, part 1
American Dissident Voices broadcast of 20 February, 2021
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by William Luther Pierce
adapted for broadcast and presented by Kevin Alfred Strom
by Kevin Alfred Strom
I AM NOW in the process of working on a new book to be published soon by Cosmotheist Books. It will be titled Cosmotheism: Religion of the Future. It will replace a work on Cosmotheism published by another firm. That firm’s edition was really mostly a pirated version of our own material.
We have long needed this book.
The pirated edition was made by well-meaning folks who saw the unworthy men who temporarily took over the Alliance — saw them abandoning the Alliance’s Cosmotheist heritage — and they wanted to preserve and promote that heritage. Unfortunately, their edition was marred by some errors and by the inclusion of some inappropriate, merely paraphrased, material. Since nothing else has been available on this most important of topics in physical, printed form in recent years, we obtained a quantity of the pirated edition and sold it ourselves.
But now we are moving forward with what will be a much better book.
Today, I am going to give you a small peek inside this new edition, with these excerpts from Dr. William Pierce’s own views on this new religious philosophy, upon which rock which we can build our new movement and our new nation. Watch our Cosmotheist bookstore at cosmotheistchurch.org over the next month or so and obtain a copy for yourself and more for your loved ones and friends.
These are the words of William Luther Pierce. Listen.
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Cosmotheism: Toward Infinity, part 1
by Dr. William L. Pierce
AS I SEE it, Christianity has a number of elements that are harmful to our people. One of them is its egalitarianism. You know: ‘the meek shall inherit the earth,’ ‘the last shall be first, and the first shall be last.’ It’s the whole Sermon-on-the-Mount idea of putting people down and pulling down those on the top of the heap regardless of how they got there. It is a fundamental part of Christian doctrine, and I think it is detrimental to an ordered society. When you look at Christianity you have to get beyond the requirements and rituals — you shall be baptized, you shall observe the marriage sacrament, and so forth — and see underlying things, like the egalitarian, Bolshevik message in this religion, which is really dangerous and has helped move us to this destructive democratic age.
There is the universalistic message in Christianity, that we are all alike, that fundamentally there is no difference among people, that the only thing that counts is whether you are in or out of Jesus’ flock. The ‘we are all one in Christ Jesus’ idea — man and woman, white and black, Greek and Jew. We are all equal in the eyes of the Lord. The truth of the matter is that we aren’t all one, and we are different from one another, and some individuals and cultures are better than others. Anything that obscures that reality and its implications holds things back.
Another idea inherent in Christianity is that what we do here on earth doesn’t really matter. This life is just a testing ground; the real action will go on someplace else, after our death. There is the notion that we don’t have to really stay on the case because God has everything under control. He is watching us all the time and looking out for us, and He can push this button or that one and make anything happen He wants. We aren’t in control, and in any case, we don’t need to be because it’s not really our responsibility, it’s God’s. To me, that comes down to an abdication of responsibility.
There is all the superstition and craziness in Christianity. When they had their chance, Christians burned free thinkers, stifled intellectual development for centuries, and led people off to those suicidal Crusades. I see Christianity as more than a basically harmless aberration; it’s a really dangerous one. At the same time I say that, I acknowledge that most Christians are reasonable and decent people. It’s just that they haven’t thought things all the way through. They aren’t the problem — it’s the doctrine.
The European spirit is much more expressed in the pagan tradition of northern Europe. There was more of the idea that man is responsible for the world around him. He is responsible for his own actions. He’s answerable to nobody but himself and his kinsmen. To live up to the European concept of honor and responsibility is to me far more in accord with our nature than trying to follow Christianity. I realize it is a complex subject because for a thousand years Christianity has been modified by European feeling, tradition, and religious ideas. That is how Christianity succeeded in gaining such a grip on Europe, by adapting itself to the conditions there.
I can relate to the image of a bold Viking much more than to the idea of the crucifix, which seems so alien as a symbol of a religion. A man nailed to a cross, crucified. That just seems weird to me. It is hard for me to have a good feeling about that. It doesn’t seem European to me. It would take somebody with a really alien mindset to choose something like that as a symbol for a religion. It is an execution scene. It’s like if I were to start a new religion and chose as a symbol a man hanging from a gallows, or in an iron cage with crows pecking at his skeleton.
One of the principal symbols of pagan religion is the tree of life, it’s called The World Tree, which represents their cosmology. To me, The World Tree is a much more fitting symbol for a religion for our people.
There are a lot of people who say, ‘Where would we be without Christianity? We’d be raping and killing each other.’ Well, we are raping and killing each other as it is. The fact of the matter is that before the dominance of Christianity, Europeans kept that sort of thing pretty much under control through the ways communities were set up. They had rules that made sense in terms of their survival and way of life, and the rules were enforced, and more or less people respected the rules. There doesn’t have to be some kind of supernatural sanction to keep people in line.
One of the things I quote often comes from northern European non-Christian writings and it goes something like this:
Cattle die and kinsmen die,
and so too must one die oneself.
But there is one thing I know that never dies,
and that is the fame of a dead man’s deeds.
Fame here doesn’t mean fame in the way we think of it today — notoriety, having people know who you are, being a celebrity. In this case, fame means your reputation, the impression you make on the world and your fellow men while you are alive. If you live in a way that warrants it, your people will remember you for generations as a person who did great things or was exceptionally wise or just or courageous, whatever it was. [Besides genetic immortality] that is the only immortality that is real, and that is a kind of immortality that can matter to people and really affect how they live. You don’t need the promise of a life-after-death kind of immortality to get people to be good people.
Cosmotheism is an idea whose time has come. We can find partial expressions of Cosmotheism among the writings of the ancients, 25 centuries ago. A great many of the Greek and Roman philosophers understood parts of our truth. The same was true of the pagan philosophers of northern Europe — and also of certain outstanding Christian thinkers in the Middle Ages, despite the fundamental contradictions of Cosmotheism with the teachings of the Church.
Then in the 18th and 19th centuries there was an enormous outpouring of Cosmotheist feeling. Cosmotheism, or at least one aspect of Cosmotheism, was the underlying idea of the entire Romantic movement in art and literature, from Alexander Pope to Joseph Turner and William Wordsworth. And Cosmotheism is the underlying idea of 20th century science. Today, more and more thinkers, scientific thinkers in particular, are coming to understand that fact and also to give explicit expression to that understanding.
There are specifically Cosmotheist statements among some of the medieval thinkers and also some of the more modern philosophers: Hegel, Fichte, and others. The more one looks into the matter, the clearer becomes this Cosmotheist thread running through the spiritual and intellectual history of our race.
Every week I run across more and more examples. Just last Thursday someone sent me this statement by the novelist D.H. Lawrence — and I quote just a part of a longer statement by Lawrence: “We and the cosmos are one. The cosmos is a vast living body, of which we are still parts. The sun is a great heart whose tremors run through our smallest veins. The moon is a great gleaming nerve-center from which we quiver forever… Now all this is literally true, as men knew in the great past, and as they will know again.”
Hundreds of other Cosmotheist expressions by prominent men during just the last few decades can be found. There can be no doubt that our people down through the ages have been groping for the Cosmotheist truth — and today, more than ever, they are finding it. Tomorrow, it will be the dominant idea in the world.
Now it’s possible to understand just why this is our moment in history — just why the Cosmotheist trickle over the last 2500 years should have become a flood today. Let me point out a confluence of things which has led to this flood.
One of the things in this confluence was the reorientation of Western thought during the 19th century from an essentially static to a dynamic view of the universe. Darwin, of course, is the man who played the key role in this reorientation, though it began before him and it was not complete at the time of his death. The medieval view of the world was as a finished creation. Since Darwin, we have come to see the world as undergoing a continuous and unfinished process of creation, of evolution. This evolutionary view of the world is only about 100 years old in terms of being generally accepted.
Before that, the people who expressed Cosmotheist ideas expressed primarily their feeling of the unity of the universe, in particular of the oneness of God and Man — as opposed to the Church’s view. These ideas fall under the general heading of pantheism. But pantheism is only one aspect of Cosmotheism. The pantheists, at least most of them, lacked an understanding of the universe as an evolving entity and so their understanding was incomplete. Their static view of the world made it much more difficult for them to arrive at the Cosmotheist truth.
Another thing in the historical confluence leading to the acceptance of Cosmotheism today has been the drastic decline in the role of the Christian church in the last hundred years. Until fairly recently, the Church dominated the intellectual life of the West. Church doctrine, which as I just mentioned is fundamentally opposed to our truth, strongly influenced the outlook of most — in fact, nearly all — thinkers, most teachers, and most writers. Today the Church directly influences only a relatively small minority of the leading thinkers. So, this fundamental barrier to the acceptance of the Cosmotheist truth, a barrier which stood for more than a thousand years, has crumbled. I don’t mean, of course, that Christianity is dead, or that the Church has no more influence. Among the masses of the people, Church doctrine is still relatively powerful — but it is no longer so among the leading minds of the West.
Finally, there is the inescapable fact that Cosmotheism is the outlook towards which one is led by modern science — whether one approaches the world microscopically or macroscopically, whether one is studying elementary particles or stellar evolution. And so, I repeat — Cosmotheism is the wave of the future.
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