|
The First Epistle of Judson the Scribe to the Caucasians
by Judson Hammond
30 April 2005
[From Instauration, February 1998]
Grace be unto you and peace, my palefaced brethren, at the behest of whatever God or gods you worship.
2 After reading your missives in the Safety Valve and Backtalk, it has become obvious to me that though your beliefs are as staunch as ever, many of you are wavering in your faith. You seriously doubt our ability to overthrow our overlords. "It's too far gone!" you cry. "They've got it all!" "We're surrounded!" "It's over!"
3 O ye of little faith! Can you not see that our afflictions, numerous as they are, whatever else they may be, are first and foremost a test of your faith? The Instaurationist is like a man tunneling out of prison with a spoon. Each spoonful of sludge removed seems insignificant -- a trifle, a mere bagatelle.
4 Yet each spoonful, insignificant though it may seem, represents progress. That next spoonful may be the breakthrough. Daylight may shoot through the wall and your deliverance will be at hand. Or that spoonful may be merely the next in a chain of thousands -- or millions.
5 If you get discouraged, if you lose hope, if you give up, then you will surely remain imprisoned. Ah, but as long as you keep digging, hope remains alive -- and will sustain you. Know this: a breakthrough is imminent even though it is not given to you to know the exact date.
Chapter 1
1 Yet even as I foresee our eventual triumph, O Instaurationists, I cannot offer you any formula for achieving it, despite your numerous exhortations of "What's to be done?" "Give us concrete suggestions!" "Show us the way!" I understand the source of such cries. You are the children of a "How to" culture leavened with quasi-socialist entitlements.
2 You read bestsellers on every topic -- from how to get a job, to how to land a mate, to how to buy a used car. But you are in a struggle that isn't amenable to formulas. No one can outline a step-by-step program for you to follow. Indeed, I cannot recommend a particular plan of action, for it would merely give you a false sense of security and ultimately disappoint you. I cannot say that if we (a) throw away our television sets, (b) move to Montana and (c) live off the land (just try it in the dead of winter!), then our enemies will admit defeat and slink away. I reiterate: you are involved in a test of faith.
3 Now you might suppose I am going to exalt faith as opposed to works. Actually, I maintain that if you take care of the former, the latter will inevitably materialize. But if you attempt the latter without the former, your efforts will be fruitless. Desirable as it may be, however, faith is not an end in itself but a means to earthly ends.
4 An act of faith flies in the face of the odds, which are, after all, lifeless abstract numbers. We know that each sperm cell has a miniscule chance of fertilizing an egg. Yet your very existence is proof that it can happen, does happen, indeed must happen.
5 Have you not heard of the battle of Blood River when a group of less than 500 Boers took on some 10,000 to 12,000 Zulu warriors in a two-hour engagement? Some 3,000 Zulus were killed, but not one white man.
6 now how would a Jewish oddsmaker have sized this battle up? The Boers interpreted the result as proof that their God had designated them a chosen people -- not the Chosen People, mind you, but a chosen people. It's a distinction worth making.
Chapter 2
1 Fellow Instaurationists, I am not here to thrust Christian doctrine upon you, far from it! The maintenance of faith -- any kind of faith -- is a natural law. Though I would not presume to enter the consciousness of beasts, I suspect that their instincts are similar to what we would call faith.
2 Instinct drives them on, even when conditions seem less than favorable, to hunt for their accustomed prey, though none is in sight, to dig for water, though they don't know how deep they must go.
3 Even in their less than sublime consciousness the beasts of the earth realize that, if they stop, there will be no breakthrough, and if there is no breakthrough, then they will die. Once the will to live is extinguished, life itself follows suit.
4 Faith is not just an impetus for works. It is also essential in your quest for a breakthrough. Breakthroughs are a form of illumination -- the Eureka effect -- a facet of Western consciousness going back to Archimedes, if not farther.
5 All of your heroes, Newton, Edison, the Wright Brothers, Watson and Crick -- all of whom were responsible for breakthroughs of a Promethean magnitude - exemplify the importance of keeping the faith.
Chapter 3
1 Enlightenment does not come at predictable intervals like the rising and setting of the sun. It comes when he who experiences it is ready for it, when he has not only kept the faith but has done his homework.
2 Those who follow Buddhism, sometimes called the Aryan Way, know that enlightenment or satori comes only to those who are steadfast and resolute in their devotions. In other words, it only comes to those who keep the faith (though that is not a word a Buddhist would likely use).
3 Have you not experienced this phenomenon of enlightenment before -- in attempting to accomplish some task on a computer or in attempting to understand a math concept?
4 You try everything and nothing works. Yet just when you think you have exhausted all possibilities, just when you have given way to despair, you go back and try one more time -- and presto!
Chapter 4
1 I maintain that this seemingly sudden intrusion of enlightenment is a salient feature of your Caucasian consciousness. This is not to say that the other races are totally obtuse. The industrious Asian with his robot-like work style is particularly adept at experiencing round-eyed breakthroughs. Even the Negro can be trained to do a variety of tasks.
2 The psychometric sages tell us about the power and influence of rote learning. But true enlightenment, which is as much a product of being as it is of training, is a phenomenon that pervades every sinew, every cell, every synapse. The aptitude for true enlightenment is not synonymous with IQ.
3 The Jew thinks quickly, but not necessarily profoundly. He manipulates expertly, but does he really comprehend what he is doing? If he did, would he have championed the Negro for so many years?
4 That he continues to do so in the face of decades of depredations by Negroes -- even against the Jews -- can only make one wonder if the Jew truly comprehends the simple yet profound notion of cause and effect. He seems obsessed with pursuing his abstract notions of an egalitarian social order despite mounting evidence that social suicide is the likely result.
5 Since the Jew is by nature a malcontent, it is hardly surprising that he pursues spurious goals that fly in the face of nature. In the long run, nature always wins, so his malcontent status remains assured. Though it must be admitted that his discontent drives him to overachieve, I would not go so far as to deem it divine discontent, which is a gift from the gods if one knows how to make use of it.
Chapter 5
1 The Jew's achievements may redound to his personal well-being, perhaps to that of his race or his beloved Israel. But only rarely do these achievements redound to the good of his adopted country.
2 Divine discontent is the feeling that the status quo can be improved. Jewish discontent is the feeling that the status quo must be subverted or perverted.
3 But while I aver that divine discontent is important, I would also advise you, O Caucasians, that good cheer is almost as important as good faith. I realize that repeated contact with those of a darker hue or of a Semitic mindset makes it difficult to keep one's spirits up.
4 But it must be done, for there is always the danger that the understandable enmity you feel towards them will metastasize into a free-floating hostility that will saturate you with bitterness and cause your downfall.
5 Now good cheer does not include Monday Night Football, melanin-drenched heavyweight fights, rock concerts, six-packs of beer, rock and roll or kindred heathen pursuits. If your recreational goals fall into the category of bread and circuses, eschew them! Good cheer means the ability to derive joy from life itself.
Chapter 6
1 Believe me, nothing grates our enemies more than our ability to feel joy -- not, of course, from the Chosen's TV shows and movies and certainly not from the Negro's touchdowns and terpsichordean spasms in the end zone.
2 The Negro in his childishness has at least some inkling of joy, while the Jew, almost by definition, is a joyless creature. He has power, he has riches, but he is never satisfied. Even if his power and his riches were quadrupled, he would be incapable of joy.
3 It irks him profoundly that you have the capacity to experience joy and he does not. The Jewish psychiatrist prescribing Prozac and the Jewish or Jewish-trained psychologist spouting psychobabble batten off your depression. Merely by existing as a robust, joyful, functional human being, you render superfluous the Jewish head-shrinker and all that he represents.
4 What hath the Jew wrought? As a child of the mid-century, I often marvel at the world he has worked so hard to bring about.
5 Men lying with men as they would with a woman! Women lying with women as they would with a man! Barbarians at the gate are invited inside rather than repulsed!
6 The barbarians who already reside within the gates prosper. All manner of wickedness has been institutionalized. Doth the Jew not see that if we die a slow, painful death, his own fate will be just as agonizing?
Chapter 7
1 Believe me, O Caucasians, when I ponder our beloved country and its morals, its finances, its culture and its customs, I cannot help but wonder: what is holding it up? Why hasn't it collapsed before now? I must counsel patience! Nothing worthwhile was ever accomplished without it.
2 Our breakthrough could happen very soon -- within the next decade or the next year -- perhaps between the time I write these words and the time you read them!
JUDSON HAMMOND
|