A Review: Pt. III The Myth Of The Twentieth Century by Alfred Rosenberg

November 5, 2008

 

A Review

The Myth Of The Twentieth Century

by

Alfred Rosenberg

Part III

Rosenberg, Alfred, The Myth Of The Twentieth Century, Noontide Press, 1982

https://idynamo.wordpress.com/2007/03/16/hello-world/

https://idynamo.wordpress.com/2008/07/09/men-like-gods-tarzan-pays-homage-to-heracles/

 

     In contrasting the spiritual and intellectual attributes of the Semites and Nordics Rosenberg seems to confuse tenacity with will.  The Semites pursue their goal so tenaciously because they don’t have the intellgence to compare different intellectual and spiritual views.  There is really no intellectual progression of evaluation in the Semitic psyche.

     Contrast for instance the approach taken by the Hebrew predecessors of the jews with the Greeks in this primary problem of the evolution of society and the human psyche;  that of the change from human sacrifice to that of animal and then vegetable sacrifice.   The Semitic Bible tells the story under the title of Cain and Abel.

     At one time we are led to believe the standard approach to appeasing the gods was human sacrifice. If the Cain and Abel story had been written down c. -2000 to -1000 the content would have been about human sacrifice rather than animal sacrifice.  By c. -500 to -400 when the story was written human sacrifice, except under extraordinary circumstances had been abandoned.  Animal sacrifice was still retained by the Abelites while the Cainites had abandoned animal sacrifice for an offering of the fruits of the earth.

     As the Bible tells it the Abelites offered animal sacrifice to the god Shamash,  while the Cainites offered vegetable produce.  As the Abelites are telling the story their god being as conservative as the Abelites preferred the flesh sacrifice to the vegetable rewarding the Abelites and rejecting the Cainites.  The Abelites then lorded it over the Cainites who retaliated by killing the Abelites.

     In the Greek version as recounted by the late nineteenth century A.B. Cook in his magnum opus, Zeus, the story is told quite differently.  It doesn’t appear that Cook understood the Greek story to be their version of Cain and Abel or, in other words, the evolution of sacrifice to the gods.

     Zeus was always known as the god of the sky.  In this story he is called Zeus Lykaios thus seemingly associated with the wolf; as Cook supposes, a wolf god.

     I don’t think this is the case.  I think the tale should be something like Zeus vs. Human Sacrifice or Zeus against the wolfish practice of man eating that might be supposed a habit of wolves.  In the myth a tribesman as scapegoat is singled out, stripped naked, compelled to swim across a body of water then live for ten years in this primitive or wolfish condition.  If he passes the ten years without eating human flesh he is allowed back into the community.  One may assume that during this probationary period the community itself is forbidden human sacrifice thus ending the practice. 

     An offering is then made to the gods of a wheaten wafer.

     One can compare that story to that of the Christ who offers a glass of wine in substituion of his blood and a wafer for his body but is still a human sacrifice on the cross.

     The messages seem quite clear.  Zeus disapproves of human sacrifice and cannibalism of the human sacrifice.  The above way is the Greek way of demonstrating disapproval of the practice while the acceptance of the wafer is an example of what is considered appropriate. Semitic development is halted at animal sacrifice.

     Thus one is able to compare and contrast the psychological attitudes of the Semites and the Aryans.  Ye shall be judged by your acts.  On the one hand the Semitic story is extrememly dogmatic while the Aryan story shows more science and intelligence.

     The two attitudes remain constant down through history.

     Thus the unyielding dogmatic or bigoted approach has the advantage over a more yeilding or understanding attitude.  It is the former attitude to which Rosenberg is actually objecting.

     When developed in the religious sphere the hatred of the opposing point of view is translated into an inquisition in which the holders of the opposing viewpoint are tortured to death or burned at the stake.  Put on the cross.  The temporal authorities are called in as in the cases of the Waldenses, Cathars, and Huguenots to exterminate the entire body of the dissidents.  Whether done by Catholics, Jews or Moslems extermination of unbelievers is the inevitable result whether a single individual, tens of thousands or in the case of the current crusade, a billion of Whites.

     In Rosenberg’s case his scientific Nordics have nothing like the insane Semitic god.  Thus in the religious sphere the Whites have never had an alternative to the Semitic god hence being at a disadvantage.

     A certain type of mind prefers a storming Yahweh figure to an intelligent Zeus.  No intelligent person can accept the notion of a supernatural diety whether Yahweh or Zeus.  Thus, to some extent Hitler himself was ofered a a version of a man-god.  As no flesh and blood man can successfully pose as a god what was and is needed is an idealized man-god not as a supernatural person but as an ideal toward which one can strive.

     Perhaps it is time to create one.  Actually this has already been done.  The American writer Edgar Rice Burroughs of the first half of the twentieth century created the only acceptable version of the ideal man-god, Tarzan Of The Apes.

     Burroughs is seldom taken seriously and yet a careful reading in any  of the novels of the Tarzan series is seen to be drenched with explorations on religious themes.  Not the least important position is the need to abandon supernatural deities for a realistic man-god.

     This is not to say that any living man should be accorded the status of a god but that a god like ideal would replace the supernatural psychological projections.  After all any notion of god is merely an intellectual projection of a given people in their own image.  Thus the Greek pantheon is a reflection of the Greek psyche, Yahweh is the projection of the Jewish psyche and its god.  So with Buddha, he is merely the aspirations of the Indian psyche.

     Tarzan, it follows is a projection of Burroughs’ psyche and one might add satisfactory to millions around the world as a god like projection.  The Tarzan religion is already in place.  It remains only to develop and codify it.  Further as an ideal he is attainable to the dedicated aspirant.  When Burroughs wrote the ability to build bodies of ideal proportions  was in its infancy but has been perfected over the years to such magnificent specimens as Charles Atlas and Arnold Schwarzenegger in their primes. These two men realized the physical perfection of Tarzan.  My essay Men Like Gods looks into this aspect more closely.

     Psychological perfection can be attanined but may be more restricted than physical perfection and take longer to achieve but refined methods may be able to break the crust sooner.  As Burroughs portrays Tarzan he seems to have the essential integrated personality; that is his conscious and subconscious minds are unified.  To achieve this goal one must have an accurate idea of how the subconscious functions in relation to the conscious.  Freud’s notion of the ‘unconscious’ is completely erroneous.  I examine that problem and offer a solution in my essay on Freud a link for which is provided at the head of this essay that for some reason is titled Hello World.

     And finally in the area of intelligence we have the means to prepare the mind with accurate scientific knowledge.  Because of varying intellectual capacities that are unavoidable success in education will depend on the innate intelligence of the individual.

     Yet with the proper guidance and the ideal of the man-god before him the youth will be ale to see that to which he is to strive.  Of course, the physical is the most easily attained by nearly all healthy men; psychology and education will depend on the individual.

     The old gods are dead; they are no longer viable.  Each represented a stage in the psychology of human evolution.  It is now time to evolve into scientific man and leave the religious mind behind.

     If Rosenberg didn’t explcitly state the goal it was implied.  Edgar Rice Burroughs did state the goal and gave an example of the ideal.  The time has come for the man-god.  It remains only to set up the ideal as a beacon to draw people to it.

     In so doing an acceptable and soul satisfying ideal can be supplied to heal and anneal the troubled soul of man that so disturbed Rosenberg, troubled Burroughs and plagues the world.

     The old gods, almost dead, must go.

  Part IV to follow.

 

    

 

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