Radix Journal

Radix Journal

A radical journal

Category: Culture

Kevin Coogan & ‘Friendly Fire’

On February 27, 2020, the investigative journalist Kevin Coogan was pronounced deceased.  While one may assume his clandestine existence would merit equally subdued documentation, his death was met with an…

On February 27, 2020, the investigative journalist Kevin Coogan was pronounced deceased.  While one may assume his clandestine existence would merit equally subdued documentation, his death was met with an outpour within the marxist community, providing competing levels of intrigue against his early work on the ‘post-war fascist international’. Prior to 2020, he was known near exclusively by a sole biography on Francis Parker Yockey, Dreamer of the Day, and any conspiracy of the following sort would have been considered gauche.  Almost immediately after his passing The New York Times released a laudatory obituary of the man.  Their hosting memoirs from figures like Uma Zykofsky[1] – a Deputy Director for the State of California[2] – shows that we can only imagine the journalist’s shadow activities.

Of course the rabbit hole goes further than high-ranking civil servants; ‘The Unrepentant Marxist’, a communist blog presenting itself as an obscure underdog yet somehow racking up six million views, exploded with activity following the death.  The blog’s author Louis Proyect has dedicated an article to the Irishman’s activism, crediting his friendship with Noel Ignatiev and Kevin to his time in the neo-trotskyite movement, likening the trio to red ‘vanguard’ soldiers[3] (yes – the department head of Harvard University, Ignatiev).  It would be a claudicate task to have fabricated such articles, in short order, and following a death which most of his readership are still completely unaware of.  Likewise, there has been a simultaneous outpouring of data on other websites within the span of several days with their own regales of Kevin.  Could it be that these surface level outré blogs are merely a cover for a ring of neo-marxists?  Color me shocked.

It appears that before writing his 2019 hit-piece on Arktos media ‘Lost Imperium’, the self-avowed journalist had been racking up quite the portfolio of work.  Although Dreamer of The Day includes passing mention of Coogan’s work with journals such as Mother Jones[4] (surprisingly, a co-author of perhaps their most infamous issue on white-nationalism, see ‘Europe’s New Fascists’),[5] it was not until a month ago that a complete list of his works was released.  Just as suspicious as the geocities websites and underground blogs one must navigate in order to make sense of this prolific author’s work, there is far more than initially meets the eye.  ‘Beyond The Fringe Politics’ lists 34 works that were either independently pursued or co-authored in his free time, most of which are anti-rightist and suggestively intelligence based.[6]  Much how the UK magazine titled Lobster, which hosted Coogan’s work twenty years prior to his latest attack, is under a buried geocities style webpage described as a ‘journal of parapolitics, intelligence and state research’.[7]

So what are we to make of Coogan’s recently veiled attack (if we are to borrow a phrase of his)[8] on Bolton? It appears that just as much camouflage was employed in the Irishman’s personal life as in his faux objective reporting; Dreamer of the Day being popularized within the communities he investigated for the ADL and SPLC.  Irrespective to whether or not this was intentional, it would come as no surprise that such documentary and commercial hype was an asset for like organizations.  As we will come to expose, Coogan continued affiliation with multiple left-hand-path groups which he attempted to dissociate himself with for professional reasons – on the surface, ostensibly ‘journalism’, which was a cover for perhaps his own homebrewed espionage.  Without a doubt, he had made himself familiar with Fascist Odyssey and had been following Bolton and Arktos for years in the shadows.

In fact, it was about twenty years prior when he published his initial attack on the Kiwi; the final Appendix of Yockey’s initial biography titled, ‘Francis Parker Yockey and the Devil’, attempts to associate itself with pop-occult figures such as Varg Vikernes and Michael Moynihan,[9] in what appears to be a smoke screen for its greater vitriol toward Kerry Bolton.  Such attempts to sway the reader’s attention to Moynihan’s affiliation with the Church of Satan, tandem the near farcical threat of ‘Black Nazi Metal’ rock bands, are suspect; Coogan himself had maintained contact with many off-color groups during his work with the ADL, including the rings of satanism.  With his passing it is now widely available that the Irishman claimed to have been abused as a youth in the cult of Lyndon LaRouche, head of the NCLC (National Caucus of Labor Committees), of which The New York Times obituary attests Coogan’s membership of.[10]  Proyect’s memorial of the biographer also claims that by happenstance he was an abuse victim of the cult as well, and that they managed to stumble upon one another via blog comments.[11]

An awfully convenient circumstance., given that Proyect claims his work of LaRouche was intended to be performed marxist qua marxist until Coogan contacted him anonymously to suggest otherwise.[12]  Irrespective to his appearance as capable viz. an association with Noel Ignatiev, said testimony gives an appearance of the tail wagging the dog. According to Proyect, Coogan had pseudonymously nudged him with a hundred plus comments on his cult articles until revealing his true name – claiming that he had been using a handle to protect himself from LaRouche’s goons.  Begging the question as to why, if such a group was a reckoned power decades past, that the Irishman used his real name in 1999 only to change so in 2017?

Given that both men set out to publish joint works on LaRouche following their acquaintance, now claiming the cult leader should be rebranded as an ‘American fascist’, we can substantiate that ‘The Unrepentant Marxist’ is not simply a cut-out job to discredit Coogan.  Of course, The New York Times obituary asserts that the journalist was interested in far-left causes during his youth, and it appears that in circles outside of ‘The Unrepentant Marxist’ he maintained the alibi as being coaxed into abuse.  However, he admits on Proyect’s website that he infiltrated the LaRouche cult intentionally under the auspice of holding marxian views.  Stating, “I told them that I was in Columbia SDS in the sixties and used to go to his lectures – a total lie.  I also told them that I read ‘Dialectical Economics: An Introduction to Marxist Political Economy’, which was only a [an additional] white lie…”[13]  More than several articles compiling an analysis of the cult were under his pseudonymous authorship, and only revealed until after his death according to the trotskyite editor (now running cover for his online buddy).

Appearing on the surface as a kind of self-aggrandizing attempt to imitate the espionage of his fascist competitors, though, this brings a whole new light to the journalist’s life.  Following the distribution of Bolton’s work as a counter to the anti-fascist, a slew of critical insider reviews surfaced.  Two of those critical on Dreamer authored by self-proclaimed [unwitting] informants to Coogan (one now redacted).[14]  If it were not for the SPLC and ADL substantiating claims that the Irishman had cooperated with them, and a simultaneous leak of correspondence proving his connection with Adam Parfrey, I would have not included mention of the following (now redacted) Amazon review: it appears that one of the sources for his biography had accused the journalist of working with David Horowitz, the ADL, and plagiarizing much of Parfrey’s work on researching Yockey (which was allegedly compiled over a lengthy period of time by the anarcho-satanist crowd after Yockey’s death in 1960).

This would explain the immense citations by Coogan which have long been the source of twisted faces attempting to reason how one man could be so voluminous.  Many of which would have required travel to exotic countries, tracking down personal contacts of Yockey which are either impossible to find or dead.  As asserted in the article ‘Lost Imperium’, the journalist continues to credit himself as the originator.  Of course, his later mention of meeting Huxley-Blythe after the work was published[15] begs questions as to how he would pull off meeting a fascist after exposing himself as an ADL crony who manipulated Willis Carto and H. Keith Thompson’s inner circle, likewise, maintaining friendships with conflicting occult groups worldwide seen as international terrorists.  Something smells awry.

A light bulb went off in my head when reading the now redacted testimony – Dreamer mentions Adam Parfrey in passing, after attempting to affiliate him with the Church of Satan and fascist movements as a snide dismissal.[16]  In anachronistic fashion, the work’s extensive name-dropping which limited the author from listing all discussed figures in its index just so happens to relegate a space for Parfrey.  Out of the hundreds of names which may have drawn attention, Coogan allows a modest corner in the glossary of his text.  It is interesting, then, that a significant portion of his breath was spent claiming throughout the biography that movements like American anarchy and satanism began archiving Yockey’s work[17] – at one point suggesting a connection between Keith Stimely and Feral House.[18]  Of course, these anonymous parties were never given joint credit in researching the text.

Counter-Currents Publishing (which has come to the defense of Bolton’s works) hosted a memorial to Adam Parfrey following his death.  The vigil’s author Margot (same as the unwitting informant) asserts that Adam was, in fact, a satanist.[19]  But my concern is more than throwing about quips on one’s risqué faith; we can now uncover a nexus between the anarcho-satanist publisher Feral House (Parfrey’s), Autonomedia (anarcho-marxist publisher of Dreamer), Coogan’s attempts to dissociate from the occult vis-à-vis LaRouche, and the many red-herrings of his text claiming a vanilla lifestyle.  Much how his surface level anti-bolshevism in Dreamer and ‘Lost Imperium’ are exposed as phony upon Proyect’s testimony, the same goes for his attempts to slash and burn affiliations with prior circles he investigated.

It appears that the pseudonymous informant of ‘Margot’ – whose review has not yet been redacted – is also behind the blog ‘Margot Metroland’ documenting Adam Parfrey’s life (mirrored by Counter-Currents).  Through ‘Remembering Adam Parfrey’, we finally get a written testimony mirrored on two sites by an author under the same handle, stating that Coogan was given the information to compile Yockey’s biography.[20]  We can confidently assume this is the same figure: the East Coast flagship partner of Counter-Currents which Antifa went through many gyrations to find.  Meaning that, if the Celt had been surveilling her in the nineties, long before the journal’s existence, he was in deep.

The informant’s redacted testimony on Coogan also claims that he maintained contact with the Horowitz family.  Specifically David Horowitz, the Jewish radio show host who has waffled between pro and anti-Israeli conspiracy theories over the years in similar fashion to the froth drummed up by Turning Point USA.  Which is fascinating for that following the death of Adam Parfrey, an anarcho-satanist figure ‘Mitch Horowitz’, performed an interview celebrating the life of his satanist peer.  See, ‘Mitch Horowitz on the Power of Positive (and Satanic) Thinking’.[21]  As we display in a later source, private emails between a head author of Feral House to Coogan prove that Dave Horowitz had taken a liking to the Celt.  In fact, Dave Emory appears to have spoken on radio shows within the same circle as Horowitz to puff up Coogan’s theory about red-Nazis.  Specifically a show going by the name ‘Something’s Happening’, in which Parfrey’s research was overlooked to discuss more derisory theories about the Bush family as Marxian red-fascists.[22]

As if center-politic did not already dismiss Jewish fealty as a contrived rouse!  Let me guess – the secret is they are actually alien-lizard fascists pretending to be Jews in order to run cover for ‘Q’?  Ah, that makes much more sense than financial elite!  In all seriousness, there is an eerie similarity between Emory’s Bush shenanigans and those of Coogan on LaRouche; in another ‘Unrepentant Marxist’ publication, ‘Lyndon LaRouche (1922-2019): a political assessment’, he attempts to implicate Roger Stone and Trump in the occult.[23]  Although there may be a relation between Occidental Dissent’s recent expose on Stone’s ties to Weev (suspected quadruple-agent-double-0-Yid, Alan Auernheimer),[24] this is a far cry from such parallelomania.  Even hosting a website, ‘LaRouche Planet’, where it is argued that the man was weaving layered false dilemma conspiracies about 9/11 as cover for the Saudi’s (the legitimate attackers he purports the Frenchman is aligned with).[25]  Is your head spinning yet?

We may also substantiate leaked emails documented on Wiki’s ‘Talk:Feral House’ and Mail-Archive, that there had been a dispute between Kevin and Adam.  The journalist now using a non-sequitur to accuse Feral House of being pro-Nazi for its satanic bent.[26]  If anything, this appears to be a flailing attempt by Coogan to cut ties with a former asset.  Is he schizophrenic, manipulative, or a self-aggrandizing journalist?  At this point God only knows but we can infer that Uma Zykofsky’s (State Deputy Director) glowing words on his amicable nature overlook a much darker side.  By way of combing through the email chain of Feral House author Alex Constantine (attacked by a Coogan supporter and Wiki contributor looking to antagonize his defensive position), we see that Coogan and Parfrey had collaborated on other works in partnership:[27] specifically, Gods of the Blood: The Pagan Revival and White Separatism, as well as Black Sun: Aryan Cults, Esoteric Nazism and the Politics of Identity.  In Black Sun, Goodricke (who wrote the forward to Coogan’s Dreamer) cites Moynihan’s response to the Irishman’s inflammatory attacks.[28]  It is tremendously important to note, then, that the sole message which Wikipedia chose to redact was the one they acknowledge as unequivocally noting Coogan’s thievery.  We have been able to retrieve the email transcript from Mail-Archive, signed ‘AC’ [Alex Constantine].  Constantine verbatim accuses Kevin Coogan of plagiarism in a ‘cc’ message to Dave Emory.[29]

Likewise, Emory, the journalist partially responsible for the promotion of Dreamer (implicated in the argument between Constantine and the anonymous Wiki author, Proyect’s documentation of obscure ties between Coogan and anarchist publications viz. Emory’s introducing him through additional puff-jobs in the Anarchist Maximum Rock magazine)[30] leaves his condolences for The New York Times obituary among other international names.  “It was my privilege and pleasure to have interviewed Kevin on many occasions…”[31]  Again – could it be that many superficial activist and outré circles are merely cut-outs for intelligence research?  I rest my case.

Flame Wars

His appendix is just as dismissive as his latter essay ‘Lost Imperium? Yockey: 20 Years Later’.  “A small trove of writings by Yockey recently surfaced halfway around the world… in a pamphlet entitled Varange… by Kerry Bolton, a New Zealand-based rightist and self-proclaimed Satanist.”[32]  Later writing that the Kiwi’s focus on James Madole – a mainstay whipping boy of Coogan’s biography – is deserving of condemnation.[33]  It may appear intentioned on the surface, but given the Irishman’s approach to besmirching a competing biography, often on the basis of its sheer presence interrupting his own limelight, such claims must be questioned.  Of course, given the leaked information on Coogan’s affiliation with Noel Ignatiev, and his choosing the self-titled ‘anarchist post-structuralist’ publishing house dawning a Marxist red star to distribute his work, methinks this ‘investigative journalist’ was more ideologue than literary servant.

Shortly before Kevin’s death, ‘Lost Imperium’ brought much more evidence to the fore of his suspect activities.  It seems that the major purpose of the article was to be a hit-piece, but why in Lobster Magazine?  One can only imagine that if it were his intention to bring such inflammatory disputes public, he would have performed such beyond the confines of a buried geocities website dedicated to ‘parapolitical intelligence research’.  Though, it is not my intention here to claim we wholly know the motives behind its chief editor, Robin Ramsay, who is the figure responsible for deeming the journal’s purpose as ‘state research’.[34]  We can say, however, that there is a consistent thread to their interests; much of his earlier work has been on promoting the UK’s now far-left Labour Party, under the auspice of warning against their swing to extremism as a bad PR move.  See The Rise of New Labour and Smear! Wilson and the Secret State.[35]  It makes sense, then, that they would have endorsed Dreamer of the Day’s mission to paint the red-scare as an American-fascist operation (see the ‘red swastika’ on the cover, which is a chapter title within and also a favorite saying of the author).

Coogan’s main gripe, which Lobster endorses in Issue 78, is that Bolton disrupted his own monolithic presence as the sole biographer on Yockey.  See, “Bolton’s need to cast Yockey in the best possible light makes his Yockey needlessly dull at times… it is first worth noting that there are no breathtaking surprises in Bolton’s study for readers of Dreamer.[36]  Often sinking to the level of trite quips to discredit the Kiwi – in response to his competitor retrieving further documentation on the fascist spy from Willis Carto he writes, “It is possible that Carto’s archive might hold a historical nugget or two.  However when I interviewed Carto – and in the two decades that followed Dreamer – he had every opportunity to contribute new revelations about Yockey but failed to do so.”[37]  Further, “Large sections of Yockey: A Fascist Odyssey can even be read as a series of extended footnotes to my Dreamer of the Day.[38]

The Irishman’s accusation of a failed competitor are reflective of his own inability.  If he truly were the man who compiled decades’ worth of research, would he not be content with Bolton’s surfacing of new data on Yockey?  This is downplayed in his analysis of the text; “Bolton also remains as mystified as I… Nor can Bolton make sense…”[39]  Perhaps there still exist hard boiled mysteries to Yockey’s life.  As in the case of ‘Alexander Scharf’ – the ostensibly Jewish double-agent whose intentions for the lawyer are still unclear.  But Coogan’s remarks are unwarranted, so much as Bolton clarifies spots where his haphazardness falls short.  I.e., Dreamer’s claims that there was no way of substantiating where William Wernecke’s conflict with the Coyne family (tandem Alice Yockey) originated were recently clarified by the Ernie Lazar FBI files.[40]  Equally, Coogan’s attempts to substantiate claims of his subject being born of a different father (and a crypto Jew at that!)[41] were refuted by Margot.[42]

Another strange coincidence worth noting is the attempt to associate Keith Stimely with Feral House.  By way of Alex Constantine’s private conversation, we can see that Coogan discredited his peer via Emory’s appearance on ‘Something’s Happening’.[43]  Why would he do this?  Dreamer seems to emphasize the parallel researcher’s existence on the opposite coast of the country (perhaps as alibi),[44] but alas, there is a catch.  Feral House was on the West Coast with Coogan during his biographical work, likewise, Autonomedia operates out of Brooklyn, and Coogan had claimed to have traveled all over Europe tracing down political war criminals in hiding.  So he was the true itinerant.

Their simultaneous discovery of watershed FBI files is portrayed simply as a miracle.  Of course, he dismisses any work the peer may have accomplished, “As far as I can determine, he [Keith] never wrote a single page of his proposed Yockey biography.”[45]  One thing is for certain: speaking for the dead is far easier than the living.  Alex Constantine put up a fight for his publisher’s reputation given that his party was still breathing.  It appears that the attempt to play off any affiliation with Stimely was executed when Parfrey’s crew was hot on Coogan’s tail.  Given Stimely’s affiliation with Yockey’s closest friends, many of whom were the same international figures cited in Dreamer, and the off-handedness with which the Celt includes Thompson and sundry in the Feral House patois to avoid peer-credits, perhaps there was at least ‘a single page’.  If Coogan allegedly accessed the FBI files at the same time as Keith in the eighties, with Margot being surveilled in the mid-nineties, we find a much different picture than an ad hoc researcher whipping 700 pages out of thin air.

If anything, the manic flailing of this ‘journalist’ should not be interpreted as a series of disjunctive breakdowns.  Why the connection to California’s State Department, grooming of Proyect’s Trotskyite circle, clandestine research propping up Anarchist journals, friendships with Harvard department heads, ‘intelligence research’, and the astroturfing of mania around Nazi-Satanist shock-jock?  Narcissism driving authors into loose cannon profligacy is nothing new, but Coogan was no amateur.  His work remains well documented on the SPLC website,[46] and his cooperation with the ADL and FBI on Dreamer is telling.  Even more so are his attempts to inveigle Bolton – one minute claiming that his competitor’s writing hosts a foul ‘stench’,[47] the next attempting to flatter by way of supporting the religious theories of Yockey’s past, then claiming that Yockey’s legacy was tarnished by Bolton’s unnecessary affiliating of the spy with anti-Semitism.[48]  These are merely slash and burn tactics; Coogan’s closing of ‘Lost Imperium’, claiming that Bolton is a Russian-Commie apologist while simultaneously propping up crypto-Marxist groups via Ignatiev, are perfectly mirrored to his circular accusations of LaRouche and Parfrey.

Irrespective to whether Coogan was mistreated by LaRouche, he infiltrated the organization by way of lying; Parfrey and Sundry appear to have been charmed by the man early on, only later to be discarded; ‘Margot’ attests to the fact that Coogan presented himself dishonestly when courting Yockey’s remaining contacts, only later to create a far-Left interpretation of the lawyer; Proyect found himself in cahoots with the alleged Bolshevist author, then later having his work directed into a patchwork theory wherein LaRouche was deemed a fascist; finally, the consummate work of the journalist’s latter years intended to follow up to Dreamer (a multi-volume tome on Marx) has been left in the hands of Proyect as the Irishman’s final wish to paint Marx as a quasi-fascist.[49]  If I may paraphrase a man of greater poetic ability, the use of artifice inevitably leads to one’s downfall… “It almost always happens that he who uses it to cover one spot uncovers himself in another.”[50]


[1] Uma Zykofsky et al., ‘Kevin J. Coogan Condolences’, (The New York Times, 2020), https://www.legacy.com/guestbooks/nytimes/kevin-j-coogan-condolences/195708582?cid=full

[2] ‘Uma K. Zykofsky’, (WAW, 2017), https://waw2017.sched.com/speaker/umak.zykofsky.

[3] Louis Proyect, ‘Homage to Kevin Coogan’, (The Unrepentant Marxist, 2020), https://louisproyect.org/2020/03/17/homage-to-kevin-coogan/.

[4] See cover of Kevin Coogan, Dreamer of the Day, (Autonomedia, 1999).

[5] Martin A. Lee and Kevin Coogan, ‘Killers on the Right’, (Mother Jones Magazine, May 1987), p. 40.

[6] ‘Kevin Coogan: A Bibliography’, (Beyond the Fringe Politics, 2020). https://beyondthefringepolitics.com/2020/03/08/kevin-coogan-a-bibliography/.

[7] See Issues 39 and 78 of Lobster. Issue 78 is available in pdf format, but other which are archived can only be retrieved by way of an account.

[8] Kevin Coogan, Dreamer of the Day, (Autonomedia, 1999), p. 67. He refers to Yockey as carrying out a ‘veiled attack on Georgetown University’ by defending Haushofer.

[9] Coogan, op. cit., pp. 619-620.

[10] The New York Times, op. cit.

[11] Proyect, op cit.

[12] Ibid.

[13] Kevin Coogan, ‘Chatting up the LaRouchites’, (The Unrepentant Marxist, 2019), https://louisproyect.org/category/larouche/.

[14] Margot, ‘Impressive and fascinating, with only a handful of flaws’, (Amazon, 2017), https://www.amazon.com/Dreamer-Day-Francis-Postwar-International/dp/1570270392.

[15] Kevin Coogan, ‘Lost Imperium? Yockey: 20 Years Later’, (Lobster, 2019), p. 2, 7.

[16] Dreamer, op cit., p. 526.

[17] Ibid., p. 524. He attempts to claim it had more to do with characters like Madole and the fervor around the National Youth Alliance.

[18] Ibid., p. 526.

[19] Margot Metroland, ‘Zine Master Adam: Remembering Adam Parfrey’, (Counter-Currents, 2018).

[20] Margot Metroland, ‘Zine Master Adam: Remembering Adam Parfrey’, (MMetroland, 2018), https://mmetroland.wordpress.com/2018/05/11/zine-master-adam/.

[21] Jason Luv, ‘Mitch Horowitz on the Power of Positive (and Satanic) Thinking’, (UltraCulture, ca. 2018), https://ultraculture.org/blog/2018/05/14/mitch-horowitz/.

[22] Jim DiEugenio and Dave Emory, ‘Contextual Foundation of the Jim DiEugenio Interviews’, (Spitfire, 2019), spitfirelist.com/for-the-record/ftr-1058-ftr-1059-and-ftr-1060-the-christian-west-parts-1-2-and-3-contextual-foundation-of-the-jim-dieugenio-interviews/.

[23] Kevin Coogan, ‘Lyndon LaRouche (1922-2019): a political assessment’, (The Unrepentant Marxist, 2019), https://louisproyect.org/category/larouche/.

[24] Hunter Wallace, ‘Daily Stormer: The Vetting of Weev’, (Occidental Dissent, 2019), www.occidentaldissent.com/2019/09/12/daily-stormer-the-vetting-of-weev/.

[25] Kevin Coogan, ‘Cult/NineEleven’, (LaRouche Planet, 2010), laroucheplanet.info/pmwiki/pmwiki.php?n=Cult.NineEleven.

[26] ‘Talk:Feral House’, (Wikipedia), https://en.wikipedia.org/wiki/Talk:Feral_House.

[27] Ibid.

[28] Nicholas Goodrick-Clarke, Black Sun: Aryan Cults, Esoteric Nazism and the Politics of Identity, (NYU Press, 2003), p. 340.

[29] Kris Millegan, ‘Response to Kevin Coogan and Dave Emory re Adam Parfrey’, (Mail-Archive), https://www.mail-archive.com/ctrl@listserv.aol.com/msg111330.html.

[30] Kevin Coogan, Dave Emory, et al., Maximum RocknRoll, loc # 47-48, https://ia801902.us.archive.org/17/items/mrr_211/mrr_211_text.pdf.

[31] The New York Times, op. cit.

[32] Dreamer, op. cit., p. 618.

[33] Ibid., p. 621.

[34] Robin Ramsay, ‘Lobster Mag: Robin Ramsay’, (Lobster, n.d.), https://lobster-magazine.co.uk/robin-ramsay.htm.

[35] Ibid.

[36] ‘Lost Imperium’, op. cit., p. 4.

[37] Ibid., p. 1.

[38] Ibid., p. 2.

[39] Ibid., p. 4.

[40] Kerry Bolton and Tomislav Sunic, Yockey: a Fascist Odyssey, (London: Arktos Media, 2018), pp. 15-16. In Counter-Currents Podcast Episode 194, op. cit., Bolton points out that new data was from the Ernie Lazar files.

[41] Dreamer, op cit., p. 49. Coogan appears to entertain Madole’s early theory that Yockey was part Jewish. Madole later rescinded such vitriol, although the platforming of such an idea mars the biography’s objective standing.

[42] Amazon, op. cit., see Margot’s documenting census and draft records to prove that Yockey’s father was not born in 1886, but rather 1883.

[43] Jim DiEugenio, op. cit.

[44] Dreamer, op cit., chapter ‘Things Fall’.

[45] Ibid., p. 526.

[46] See Kevin Coogan, ‘Skinhead Leo Felton Plots Boston Bombing’, (SPLC, 2001), https://www.splcenter.org/fighting-hate/intelligence-report/2001/skinhead-leo-felton-plots-boston-bombing. Also see Martin A. Lee’s mention of Coogan in, ‘John William King Quotes Francis Parker Yockey in Statement About Hate Crime, (SPLC, 2000), https://www.splcenter.org/fighting-hate/intelligence-report/2000/john-william-king-quotes-francis-parker-yockey-statement-about-hate-crime.

[47] ‘Lost Imperium’, op. cit., p. 3.

[48] Ibid., p. 9.

[49] ‘Homage to Kevin Coogan’, op. cit.

[50] François de La Rochefoucauld, Maxims.

No Comments on Kevin Coogan & ‘Friendly Fire’

“Karen” and Inner White Flight

When “Karen” asks to speak to your manager, she is really lashing out at the declining standards of decency, respect, and politeness in multicultural society. She is thus expressing anxiety…

When “Karen” asks to speak to your manager, she is really lashing out at the declining standards of decency, respect, and politeness in multicultural society. She is thus expressing anxiety over is her inability to escape from manifestations of liberalism in decline. “Karen moments” ought to be understood as microcosms of psychological White Flight. They represent the petty refusal of the White woman to accept the consequences of a bargain that she consciously made.

As racialists and Third Positionists, we understand that different races are, on aggregate, not adapted nor capable of adapting to living alongside each other and by each other’s cultural standards within a pluralist assimilation. Time and again, we demonstrate that such arrangements are not sustainable and lead to unhappiness and the degeneration of the entire society. A racialist is therefore more—not less—inclined towards true empathy and understanding when non-Whites fail to conform to the cultural standards of White society, just as a racialist understands why a White person may be incapable of conforming to the cultural standards of any non-White society. Consequently, somebody who has fully internalized their racialism is less likely to lash out or experience a “Karen moment” than somebody who has been deracinated and atomized by their own liberal ontology.

What is a Karen then? A Karen is just a female “racist liberal.”

The particular manifestation of liberalism in decline that the Karen takes offense at is the inability of the non-White to live up to what used to be the cultural norm of liberal society back when it was demographically White. The Karen chastises the non-White effectively for their being insufficiently liberal, and in doing so, exposes both her own latent racial anxieties as well as her unwavering loyalty towards the liberal system. In truth, however, it is the Karen herself who is failing to adapt to the ever-changing cultural standards of liberalism. It is the behavior of the non-White that represents the new cultural norm—ascendant, empowered and favored by the current liberal system, much to Karen’s detriment.

Just as the male racist liberal lashes out in desperation for liberal society to revert to its “1950s” iteration when the White man still reigned supreme, the lashing out of the Karen represents her desperation for liberal society to reverse a transformation that she has only just begun to feel. In other words, the emergence of the Karen meme represents liberal society having surpassed peak White woman. Having spent the last 120 years gradually empowering themselves at the expense of social cohesion, sacrificing their most sacred roles as mothers and wives in exchange for a chance to climb the social ladder alone and atomized, White women are now in a state of decline. Just as liberalism betrayed White men, it has now begun to betray White women, just as it will inevitably betray the non-White coalition that it will elevate next, and so on.

White men have already been feeling liberalism’s cold shoulder for a long time, and so among many men, the Karen meme invokes sentiments of Schadenfreude— Karens everywhere are finally getting their just comeuppance! Not exactly an admirable or noble attitude towards our sisters, but understandable, especially given how eager White women were to twist the knife and express those same sentiments towards White men during our decline.

In the end, however, both White men and women made the same bargain with liberalism, trading our own atomization in exchange for material gains that were short-lived and ever fleeting from the get-go. We ought not to resent each other for this decision; however, we also ought not to play the victim, nor indulge each other’s delusions of victimhood. This was the future we chose. Every day of our lives, we made the conscious decision to remain atomized and deracinated and to buy into that system. Our inability to escape from these consequences is something that we must come to terms with, despite how terrifying it may be.

To a certain extent, we are all of us creatures of liberalism. Centuries of its dysgenic influence have changed us deeply. No amount of mollycoddling, wishful thinking, or even direct manipulation of demographics—something we collectively lack the power and will to do, anyway—is going to undo those changes. Only a revolution of our societal structure and institutions reflecting Third Position philosophy will allow us to begin the process of reversing the degeneracy of liberalism.

In strategizing over how to best ensure said revolution, I’ve seen many of my comrades discussing what ought to be our response to the Karen Question. To this I answer the following:

Should we sympathize with the Karens? Not exactly.

Should we reach out to the Karens? Yes, but not unconditionally.

As a movement, we must have standards, and we must enforce those standards universally, both inside our ranks and outside. The purpose of Third Position thinking has never been to cuddle people who remain fundamentally loyal towards liberalism. We are not here to provide people with a “safe space” to vent their racial anxieties and frustrations, while they continue to live their day-to-day lives within an ontologically liberal framework. We must constantly be challenging others to reject liberalism and challenging them to join us, if they dare, just as we must constantly be challenging ourselves to live and die by our own beliefs.

Over and over again, our impulse is to invite the “battered wives” of liberalism into our ranks, while turning a blind eye towards all the glaring signs and red flags that they remain hopeful that their abuser can be reformed and redeemed. We need to stop doing this. We must start thinking of our racial brethren as though they were drug-addicted junkies (their drug of choice: liberalism), and adjust our outreach tactics accordingly. Naturally, this applies to both men and women. We’ve had over four years to observe and reflect upon the consequences of the Alt-Right having “red-pilled” legions of cretinous racist liberals, who remain a burden on us to this day. We’ve still yet to learn from these mistakes.

Until they demonstrate commitment to Third Position beliefs, we should allow the system to attack these people with every weapon it has, to psychologically break them. Only then should we offer them our hand, so that we may then rebuild them by our own will, and if they still refuse our hand, then we have only to withdraw it and allow the system to attack further. The Karen meme itself is absolutely an invention of our enemies, it is absolutely anti-White, and it is used by our enemies to attack racist liberals. Good. Let them have at it. Let the racist liberals be broken again and again until they beg for our embrace.

We can have a certain sympathy for Karens and the dilemma they find themselves in . . . but they are not comrades, and they likely never will be. Indeed, they will likely never extract themselves from the spider’s web they’re caught in. They’ll probably never even want to.

No Comments on “Karen” and Inner White Flight

Myth, Mental Illness, and Political Extremism

Editor’s Note: This is an excerpt from the forthcoming book “American Extremist: The Psychology of Political Extremism”.  An unfortunate consequence of the medicalization and naturalizing of the mind (and the body)…

Editor’s Note: This is an excerpt from the forthcoming book “American Extremist: The Psychology of Political Extremism”. 

An unfortunate consequence of the medicalization and naturalizing of the mind (and the body) has been to view cognitive dysfunctions and personality disorders almost exclusively in terms of biological causes.  In those situations where thinkers dare to look beyond the biological, the tendency to consider environmental and even political causes will emerge.  So too, will these theorists turn towards explanations that emphasize various technological and cultural innovations (the omnipresence of visual and auditory stimuli), narcissistic industries (the arts, including fashion, music, and cinema), and the demands that changing work environments have on psychomotility), share in contributing to the phenomenon of human psycho-social dysfunction.  To the credit of such thinkers, new disciplines have emerged in the last century to address these problems.  However, this too has proven insufficient.  This is not to say that theories of physical trauma, congenital disturbances of neurobiological processes, rapidly changing technological and environmental demands, and considerations relating to the individual’s political circumstance are not significant, but should we consider the explosion of mental health problems in industrialized and modernized societies – in particular over the last quarter century – as well as our failure to treat persistent psychiatric conditions, then we must admit that something is awry in our analysis.  Thomas Szasz wrote of the myth of mental illness in 1974, but in this work I would like to discuss myth and mental illness.

Medicalization of the Mind

The how of human behavior throughout most of our history has been relegated to the domain of religion, in particular through the use of myth and parable to convey truths about our nature, and as such, to provide archetypes or models which we can then internalize and embody in our actions.  Throughout our history these archetypes have provided the form for consciousness (we could also call that ‘personality’), and the use of myth and parable has served as a kind of moral and ethical education.  During that time, we regarded these societal tools with great care and as such they were not easily dismissed by past regimes; when new mythical systems were adopted, almost always for the purpose of political consolidation and expansion, the most successful societies either retained significant features of the existing system, and if pressed, wiped out any trace of their existence (including the people who held on to them).  What we see in our current situation is a covering, an overlaying, of the existing mythic and parabolic foundation upon which America was founded.  An analogue to this may be found in Christopher Caldwell’s recent book The Age of Entitlement, where he pointed out that America is presently divided between the founding constitutional document and its mid-twentieth century legal replacement (brought about by the civil rights movement); we are not only contending with dueling legal understandings, but dual and incompatible understandings of our own mythical, historical, and parabolic origins.

Stepping aside from the technical and historical implications of that statement and moving directly to its psychological consequences, we can say that perhaps to a greater extent than people are a product of their race, ethnicity, or geographical origin, they are the result of their mythological and parabolic inheritance.  If a people can be ripped from their inherited narratives, which are best understood as a true collective fiction or ideology, or merely have their narratives re-written in a way that is disempowering, then they necessarily become psychologically vulnerable to the slings and arrows of malevolent narratives and cognitive colonization.  New narratives emerge which provide a different set of ethical and moral codes, which, as we can plainly see, do not foster the development of agency, maturity, and eusocial intimacy.  Rather, they engender quite the opposite.

Moreover, such people become alienated from their own identities, the result of which is a kind of false consciousness and the development of an othered self-concept.  Natural instincts honed over generations of natural and sexual selection thus become problematized.  Conformity to a set of mythical and evolutionary behaviors, themselves finely tuned and highly adaptive are now indicators of repression, trauma, or worse, fascist tendencies.  Seen in this light, mental illness can be understood as the result of a conflict between a dysgenic mythos and the natural psychological tendencies which seek realization within an orderly mental framework.  While it is not ideal to describe the resulting psychological deficits using the language of mental illness (a concept so bound up in pseudo-medical and pseudo-scientific complications as to be unwieldy in helping us to achieve greater clarity), understood in its conventional sense it does give us a point of discursive origin – the dysfunction of human thought and action.  Operating from the insights afforded to us by narrative theory – stated simply, the idea that storytelling is an essential component of human cognition – we would be better served to work with a parabolic and mythological conception of psychological dis-ease.

In short, the subversion of religious, national, and ethnic mythos grants a tremendous capacity for political and social control.  Much of contemporary discourse is itself a fight over the rights to our foundational myths, so that they may be used to combat the social and political ills of our time – namely racism, anti-Semitism, fascism, inequality, misogyny, colonialism, imperialism, and homophobia (to name a few).  One such example of this contest for cultural supremacy may be found in the work of Donna Zuckerberg who wrote the book Not All Dead White Men, partly with the intention of de-fanging classic texts (such as those of the Stoics) who, in her view, served as a legitimating force that aided far-right misogyny.  In a 2018 interview with The Guardian, Zuckerberg was quoted as saying,

The ancient world was deeply misogynistic – it was a time when there was no word for rape, feminism did not exist and women’s actions were determined by male relatives.”

Other choice quotes from the same interview bemoaned the fact that white supremacists and racists:

“…long appropriated the history, literature and myth of the ancient world to their advantage. Borrowing the symbols of these cultures, as the Nazi party did in the 1940s, can be a powerful declaration that you are the inheritor of western culture and civilisation”; that these texts were being “distorted and stripped of context”;

And that furthermore,

“Classics are wrought with histories and narratives of oppression and exclusion.” 

While universities make progressive attempts to broaden the canon so students aren’t simply reading one dead white man after another,

“the manosphere rebel against this. They see themselves as the guardians of western civilisation and the defenders of its cultural legacy.”

One last statement, simply to punctuate the point,

“By quoting Marcus Aurelius – as Steve Bannon is known to often do – Red Pillers perpetuate the idea that they, white men, are the intellectual authority under threat from women and people of colour.”

We can find countless examples of this phenomenon, though I won’t go into quite as exhaustive an investigation here (but a few more will further illuminate the point I have already made).  In her 1976 work, The Laugh of the Medusa, Feminist theorist Helene Cixous reinterpreted the Perseus myth as an expression of male fragility and terror.  In her own words:

“Too bad for them if they fall apart upon discovering that women aren’t men, or that the mother doesn’t have [a penis].  But isn’t this fear convenient for them?  Wouldn’t the worst be, isn’t the worst, in truth, that women aren’t castrated, that they have only to stop listening to the Sirens (for the Sirens were men) for history to change its meaning?  You only have to look at the Medusa straight on to see her.  And she’s not deadly.  She’s beautiful and she’s laughing.  Men say that there are two unrepresentable things: death and the feminine sex.  That’s because they need femininity to be associated with death; it’s the jitters that gives them a hard-on! for themselves! They need to be afraid of us.  Look at the trembling Perseus moving backward toward us, clad in apotropes.  What lovely backs!  Not another minute to lose.  Let’s get out of here.”

A pioneering moment in what would later develop into the discipline of Queer Theology, Hugh William Montefiore wrote in 1967 of Jesus Christ’s obvious homosexuality.  In the paper titled Jesus, the Revelation of God, Montefiore wrote,

Men usually remain unmarried for three reasons: either because they cannot afford to marry or there are no girls to marry (neither of these factors need have deterred Jesus); or because it is inexpedient for them to marry in the light of their vocation (we have already ruled this out during the “hidden years” of Jesus’ life); or because they are homosexual in nature, in as much as women hold no special attraction for them. The homosexual explanation is one which we must not ignore.”

Bishop Hugh William Montefiore, author of “Jesus, the Revelation of God”.

Saint Sebastian, the early Christian saint and martyr who was killed during Diocletian’s persecution of Christians has since enjoyed a second life as a symbol for the pain of closeted homosexuals.  Richard A. Kaye wrote that

“Contemporary gay men have seen in Sebastian at once a stunning advertisement for homosexual desire (indeed, a homoerotic ideal), and a prototypical portrait of a tortured closet case.”

The 1619 Project, begun by New York Times reporter Nikole Hannah-Jones (and which recently was awarded the 2020 Pulitzer Prize for Commentary), is another such example of narrative-based political action heavily dependent on myth as a means for influencing thought and action.  The project argued, among other things, that the American Revolution was fought to preserve the institution of slavery on the freshly settled continent.  While I do not intend to rebut the arguments and reinterpretations presented in this paragraph, they do serve to underscore my position – myths make the people.  Ayn Rand was alleged to have remarked positively at the release of the 1977 television series, Roots, arguing that it was an important work which provided African-Americans with a sense of myth and history, having lost this connection as a result of the slave trade.  Clearly we can see what we may call mythic competition, as the story of the African slaves has been transported from a peripheral, though integral, part of American history to the front-and-center position it currently enjoys.

To quote Derrida from his lecture “Structure, Sign, and Play in the Discourse of the Human Sciences” (who in turn was quoting Levi-Strauss),

“The myth and the musical work thus appear as orchestra conductors whose listeners are the silent performers. If it be asked where the real focus of the work is to be found, it must be replied that its determination is impossible. Music and mythology bring man face to face with virtual objects whose shadow alone is actual…. Myths have no authors”.

And because myths have no authors, they can be seen as part of the commons – belonging to the public domain – and therefore subject to an unending sequence of reappropriations.  An unwillingness to secure a ‘rightful’ interpretation, or at least designating an interpretative or priestly class of sufficient loyalty, thus opens the populace up to powerful and unrelenting psychological manipulation.  Not all political power comes from the barrel of a gun; often we find the pen to be just as mighty as the pistol.

The appropriation of myth has powerful implications for the development of a secure identity. Mythical reevaluations are to large degree the unavoidable consequence of both cultural evolution and involution; the more a people migrate from their formative circumstances, the greater is the need for their myths and parables to be recontextualized so they may make sense of new challenges and circumstances.  There may be a political dimension to this process or it may reflect simple pragmatic necessities, sometimes both at once.  In our present situation it is difficult to deny the political motivations behind the repurposing of Western and American mythology.  Whether owing to the desire to suppress political opposition, or as the logical result of a democratization of the arts, whereby marginalized peoples seek to break the yoke of oppressive, supremacist, and phallogocentric narratives (itself a revolutionarily political act), we see in all instances a will to power seeking its own exertion and preservation.

Persecution and Suffering as foundational myth.

Persecution and suffering, being so central to the founding mythology of many Americans (be they English, African, Irish, Jewish, or otherwise) thus provides a wellspring of resentment, angst, and terror with which to be drawn from and marshaled for reasons of political efficiency.  By no means are these the only themes to be found in our myths, nonetheless they have proven the most enduring and politically expedient for the achievement of control and subjugation.  Consider the following realities of victimhood: The Jewish-American fears an inevitable persecution at the hands of his Gentile neighbor.  The African-American fears he will never free himself from the slavery of his Caucasian oppressor.  The European-American increasingly suffers under the weight of his own mythical tyranny, for increasingly his narrative is one of original sin, situating him as the sole agent of evil in the modern world.  Woman, too, anguishes at her inability to escape man’s cloying grasp.  And as the revolution of human rights continues its march into the adolescence our new century, homosexuals and transsexuals find themselves similarly – and in their view, most significantly – suffering victimhood for the mere crime of existing.  Resentment, that rich and eminently minable psychological resource, may be the prevailing feeling of our time; so long as this remains the case we will find ourselves helpless to improve our current circumstance and realize the ambitions of the last century.

Fellow Radix stalwart Dr. Edward Dutton would tell us that political extremism and its concomitant psychological maladaptations find their origins through the evolution of the spiteful mutant.  And this may be true to a very large degree.  But a mere bad roll of the genetic dice alone could not account for the unprecedented level of cultural and political turmoil that the United States is presently confronted with.  Amassing large swaths of human capital (be they spiteful mutants or otherwise) will aid the pursuit of political power, but as Gustave Le Bon showed us, they are not in and of themselves sufficient to achieve any purpose.  They must be guided, massaged, spellbound before they may become useful political golems.  Mental illness and political extremism go hand-in-hand; while evolutionary pressures integrally set the stage for psychological and political development, we must understand as well the role that myth – be it through religious, poetic, literary, cinematic, or musical transmission – plays in giving shape to the mind of man.

1 Comment on Myth, Mental Illness, and Political Extremism

The Absolute Essence

What lies buried shall be unearthed, and who has been rendered oblivious shall be invited to remember. Working towards this is the main task imposed on us.

What lies buried shall be unearthed, and who has been rendered oblivious shall be invited to remember. Working towards this is the main task imposed on us.

1 Comment on The Absolute Essence

Death by Modernity: Michael Haneke’s “The Seventh Continent”

What should one do when they feel dead on the inside? When yesterday, today, and tomorrow all bleed into one another and when society ceases to provide any kind of…

What should one do when they feel dead on the inside? When yesterday, today, and tomorrow all bleed into one another and when society ceases to provide any kind of meaning?

No Comments on Death by Modernity: Michael Haneke’s “The Seventh Continent”

On Conservatism, Identity, Heidegger and Archeofuturism

Conservatism cannot deliver what is needed, it is opposed to radical changes, it is opposed to radical ideas.

Conservatism cannot deliver what is needed, it is opposed to radical changes, it is opposed to radical ideas.

No Comments on On Conservatism, Identity, Heidegger and Archeofuturism

“Keep In Mind” by Xurious & Hiraeth

Recently Dissident Right musicians Xurious and Hireath have combined on a pair of excellent music tracks.  The first called “Keep in Mind” can be found below on Hiraeth’s channel. The…

Recently Dissident Right musicians Xurious and Hireath have combined on a pair of excellent music tracks.  The first called “Keep in Mind” can be found below on Hiraeth’s channel. The equally stirring “We’re Gonna Make It” can also be found there.

We hope this new power duet of nationalist music continues to collaborate.  Enjoy.

No Comments on “Keep In Mind” by Xurious & Hiraeth

Accelerationism and Coronavirus

Two weeks ago, on the “Chimerica” stream, audience member Diem Golightly asked to “apply Nick Land to current Chi-Virus situation.” Let’s give it a short try and talk Accelerationism.

Two weeks ago, on the “Chimerica” stream, audience member Diem Golightly asked to “apply Nick Land to current Chi-Virus situation.” Let’s give it a short try and talk Accelerationism.

No Comments on Accelerationism and Coronavirus

Type on the field below and hit Enter/Return to search