Radix Journal

Radix Journal

A radical journal

Category: Identity

Born Again

Transsexuality, Gender Dysphoria, and Sexual Alienation as an Identity My Friend Alex In October 1999, I began my degree in Theology at Durham University. Durham is a small, Medieval Cathedral…

Transsexuality, Gender Dysphoria, and Sexual Alienation as an Identity

My Friend Alex

In October 1999, I began my degree in Theology at Durham University. Durham is a small, Medieval Cathedral city in the northeast of England. Like Oxford and Cambridge, Durham University (England’s third oldest university) is composed of a number of colleges in which you live. Mine was called the College of St Hild and St Bede. In the first week of term, there were many “getting-to-know-you” events, to make it easier to become friends with people beyond those who lived on your corridor. Somehow, I got talking to a very unusual young man. He was called Alex Waddell.

We had a few things in common. Alex was from Reading, in the southeast of England, not far from London, where I came from. Like me, he had been to a “state school” (in U.S. English, a “public school”), as opposed to a private school, which so many students at the college had attended. Most importantly, Alex was studying Philosophy. This interested me a great deal, and I had toyed with reading a Philosophy degree myself. He’d also had a “Gap Year” in the Czech Republic, teaching English and reviewing cocktails for magazines. This fascinated me because, at the time, I’d only been to France, Spain, and Holland. He also dabbled in writing poetry, as did I. So we had things about which to converse. Making conversation with Alex was rather hard work, however. He spoke in a very idiosyncratic way; a sort of staccato, with pauses in unexpected parts of the sentence. And he tended to deal with everyday statements as though they were philosophical propositions.

“So, are you trying to tell me that you’re going to go to the college bar?”

“Yes, Alex, I am.”

“And you’re asking me if I’d like to come with you to the college bar?”

“That is correct.”

“And when you propose going to the college bar, do you mean that we’re just going to go there and hang out or are you implying that we’re going to go there and have a drink.”

“I’m asking you if you’d like to come with me to the college bar and have a drink, Alex.”

“And do you literally mean a drink, or is that a term for a more indefinite number of drinks? If so, I might have to go to the cash point . . .”

Alex moved around a great deal, unable to sit still, a habit which was very distracting. He told me that this was due to suffering from curvature of the spine. This had been corrected a few years earlier in a lengthy operation in which metal rods had been inserted into his back. He also mentioned some kind of “syndrome” that caused muscle and abdominal pain. I later discovered that suffered from fibromyalgia, which causes not just muscle pain and abdominal problems but also sleeplessness and depression. And Alex was a vegetarian, for philosophical reasons, something that was considered extremely eccentric at the time.

The word “eccentric” really encapsulated Alex. The word “autistic” was not yet widely known, but it seems fairly clear now that this is what he was. He had trouble understanding how others might feel, which led him to be socially clumsy, thoughtless, and generally bizarre, but he was also highly analytical in his thinking, congruous with evidence that “systematizing” and “empathy” (in the sense of “theory of mind”) sit at opposite ends of a spectrum.[1]

In line with this autism diagnosis, Alex was almost child-like in his guilelessness and lack of self-awareness. The small number of us that were his friends—there were two of us at his 21st birthday party in June 2001—euphemistically referred to him as “avant-garde.” This “party” was a plaintive affair. His parents had given him a substantial amount of money to take all of his friends out for a meal. But there were only two of us. Our pleas with him to just let us go to McDonalds and then blow all the dosh on gin were not well-received. His parents would be displeased, he told us, if they knew that the money had not been primarily spent on eating at a restaurant.

As the academic year continued, evidence of Alex’s autism became increasingly clear. He woke up the entire college out-building in which he lived—Hild Gym—at about 4 AM one morning by burning toast in the kitchen and thus setting off the fire alarm. Another time, a girl who lived on his corridor ran herself a bath and then left it, momentarily, to take a phone call. Upon her return, the bathroom door was locked. This was because, while she had been on the phone, Alex had gone to the same bathroom, with the same ablutionary intentions, found that a bath had been run already, and presumably thought to himself, “That’s lucky. Someone must have run the bath and then changed his mind.” He thus locked the door and got in. As the year passed, Alex became withdrawn, stopped washing, grew his hair long, and got shouted down at the Durham Union Society (a debating society) for a laughable and rambling intervention on the subject of prostitution. I remember someone hollering at him, “Sit down, sir!” Every time he tried to speak. The audience clapped, and this continued until he finally gave up and resumed his seat.

The following academic year, we didn’t live in college, as most second years “lived out,” in houses in the city, so I didn’t see Alex as much. Not having any close friends, he was living with a group of students whom he didn’t know. In that academic year (2000-2001), Alex was pursuing an American international student to whom he was attracted. He was also after a girl who studied at the university’s campus in Stockton, a sizable industrial town 34 miles away. The two were, effectively, separate universities, so I don’t know how Alex had made a connection to Stockton—possibly he had done so by using “the Internet,” something we normal students tended to eschew. But it transpired that Alex was going there on the bus, buying cannabis and selling it to students in Durham, where cannabis was more difficult to obtain and thus more expensive.

In the Spring term, Alex became president of the Philosophy Society. These student societies usually took your money at “Fresher’s Fair” and then did very little. But, with philosophy-obsessed Alex at the helm, things were different. He managed, in about October 2001, to persuade the Oxford philosopher of religion Richard Swinburne (b. 1934)—who has been described as “the premier rational defender of Christianity of our time”[2]—to come and speak to the society. Everyone who had done A-Level Religious Studies had read about this giant. His appearance was so wildly popular that Alex hired the Durham Union Society Debating Chamber for it, and it was full to capacity, mostly with people who weren’t members of the Philosophy Society and so had to pay to be there. As Alex introduced Oxford University’s Nolloth Professor of the Christian Religion, so many people must have been asking themselves: Who was this eccentric—by then sporting a tennis-player’s headband—who had managed to achieve this coup? It was the same eccentric that told a group of teenage “locals,” from the window of my ground-floor flat, that all “Geordies” (people from Newcastle Upon Tyne and its environs, including Durham) were stupid, leading to Alex, myself, and two others having to cower in my flat while the offended Geordies threw stones at it. And it was the same eccentric who, the following academic year, did something very eccentric, indeed.

I met up with Alex in early October 2001. I didn’t see him again, other than at the Richard Swinburne meeting, for the rest of the term. It was December 2001, the night of the Christian Union’s Carol Service in Durham Cathedral. The Christian Union was a fundamentalist Christian student society, in which I had many friends. A third of my 15-person out-building in my first year—“Bede Gym,” a corridor over a gym—had been members, and I ended-up living with “God Squad-ers” for the rest of my time at university. Later, I even wrote my doctoral thesis, and first book, about them.[3] At their encouragement, I always attended their Christmas Carol Service, held in the splendor of Durham Cathedral, which has been voted “the best building in Britain.”[4] However, for some reason, the Christmas Party of the university’s LGB (Lesbian, Gay and Bisexual) Society always took place on the same evening as the Christian Union’s Cathedral Carol Service. As the two groups, in many ways, couldn’t be more different (the Christian Union opposed homosexuality, for a start), and because I was young and pretentious, I made a point, in order to be “avant-garde,” of always going to both events: the evangelical carol service, and then the LGB party in the Student Union building.

So this is what I did in December 2001. The tattooed-lesbian, Kerry, who was in charge (tattoos were very rare at the time) was an acquaintance of mine. In the darkened, disco-light-illuminated room, she introduced me to people and, eventually, she led me over to a rather pretty, young girl, whom I was immediately convinced I’d met before. She seemed out of place. She was very feminine. She had long hair, make-up, and an ankle-length skirt. She stood in stark contrast to the “butch” lesbians that constituted the bulk of the other females at the party.

“This is Dreya,” said Kerry. “This is her first time here.”

“Have we met before?” I asked, innocently.

“Um . . . no, I don’t think so,” came the high-pitched reply.

“I’m sure I recognize you.”

“Um . . . no, I don’t think we’ve met.”

There was a long pause and then, genuinely shocked, it came to me.

“Alex! What the fuck is going on?!”

My memories after this are vague. I recall Kerry telling me that I shouldn’t ask what was “going on” because “This is a safe space for Dreya.” I’d never heard of the concept of a “safe space”—meaning “place where your comforting delusions may not be questioned”—that was later to become so ubiquitous. I went upstairs to the bar and told my two friends—one of whom had been at Alex’s 21st and who also studied Philosophy—what was “going on.” I persuaded Alex to come upstairs and explain himself to them. What had happened?

What is Transsexuality?

We’ll return to what happened to Alex later. But, clearly, he was beginning the process of “transitioning” from being a “male” to being a “female.” Cross-dressing, of course, has been perennial throughout human history, usually confined to performative contexts: erotica, satire, theater, camp, or, in some cases, religious and folk rituals. But by the turn of the 21st century, something distinctly new has emerged in the Western world: transgenderism as an identity—one that is demographically significant, legally recognized, and, seemingly, on the rise.

It is difficult to be sure what percentage of Western populations are transgender, not least because the numbers are increasing. In 2016, UCLA’s Williams Institute estimated that 0.6 percent of the U.S. population (1.4 million people) were transgender.[5] Rates were slightly higher in the states of California, New Mexico, and Georgia. Age also plays a factor: while 0.5 percent of adults over 65 are transgender, the rate is noticeably higher about 18- and 24-year-olds. A recent study of school children from Finland, aged 16 to 18, estimated that 3.6 percent of males, though only 2.3 percent of females, displayed some symptoms of Gender Dysphoria.[6]

Moreover, there is also a certain aggressive and assertive character to the “trans” identity that is hard to miss (though, granted, this quality is not unique in today’s political climate). In 2019, a journalist for The Guardian, a biological woman, halted and reversed her “transition” to manhood in order to have a baby, then took up her transition once more afterwards. She demanded that a British registrar falsify history by designating her as the child’s “father” on its birth certificate. When the registrar refused, this “transman” took the authorities to court. Upon losing her case, she remarked on how “not fair” it all was.[7] A similar determination or spitefulness was seen at the Democratic Socialists of America Conference that same year, when a transwoman made a “point of personal privilege” in order to angrily demand that speakers not to use the term “guys” (a typical American colloquialism meaning “everyone”) when referring to delegates, which he condemned as “gendered-language.”[8]

And this spitefulness has, to a large degree, succeeded in changing the academic and legal arenas. Under English Law, despite the fact that no biological change has taken place, if you “transition” in this way, to the extent of having surgery so that you appear (often not very convincingly) to be of the “opposite sex,” then you are, legally, of that opposite sex and can obtain a “Gender Recognition Certificate” to prove it. A court case in December 2019 found that it was not legitimate to refute or undermine such a change. It became legal to fire somebody if they publicly expressed the opinion that a transsexual could not, in good conscience, assert that they were a member of the sex into which they had transitioned. Specifically, a 45-year-old woman, Maya Forstater, was removed from her job at the Centre for Global Development in London for tweeting “Men cannot become women.” She took her employers to a tribunal, claiming that the sacking breached her Human Rights, because she was fired due to her beliefs. She lost the case.[9] The Canadian psychologist and author Jordan Peterson (b.1962) rose to fame largely due to his refusal to abide by state-mandated regime of using the chosen pronouns choice of transsexual students. This small act of defiance made him a conservative hero. Regardless, pronouns themselves have multiplied in recent years—many have adopted the non-binary “they” as first-person singular—and entered public consciousness in a way previously unimaginable.[10] Newspapers’ style-guides have been altered to accommodate transsexuals, and even non-transsexuals have begun defining their pronouns of choice on their social-media pages. Everyone, it seems, is encouraged to rethink themselves and their sexual identity.

This is a major social trend, and I have discussed the ideological and religious perspectives that lie behind it elsewhere.[11] But what I want to focus on here is the causes of transsexuality or, more properly put, Gender Dysphoria. Gender Dysphoria is a condition whereby a person feels profound distress due to what they regard as a mismatch between their biological gender and what they feel like on the inside, or what they feel that their gender should be. They believe that they can alleviate these feelings by, as much as possible, outwardly becoming their desired gender. Other recognized “dysphoria” include anorexia, when a person believes that they are fat, despite the fact that they are dangerously thin; and Mind-Body Integrity Disorder, when someone believes they are physically mutilated, yet they are not, and thus they mutilate their body.

What are we to make of this? What are the root causes of this, for many, baffling phenomenon?

Homosexual Transsexuals

A common conception (or you could say cliché) about transsexuals is that they are people “born in the wrong body.” This begs an important question: “How did they come to believe this?” How could they become convinced—to the point of drastically changing their appearance and lifestyle and even undergoing medical treatment and surgery—that they have, say, a female “soul” and a penis?

Transsexuals could suffer from this conception because they really do have the brain of X and the genitalia of Y. They were, in a way, “born into the wrong body.” However, if transsexuals also suffer from other delusions and personality disorders, then it is probable that there is some underlying factor that explains why they passionately feel this way. This is particularly true if these delusions and disorders manifest in advanced age.

This is what has been proposed by the psychologist Ray Blanchard in his so-called Transsexualism Typology.[12] Blanchard argues that some “transwomen” (male-to-female transsexuals) are homosexual transsexuals. They are highly feminized, and they want to become, as far as possible, heterosexual women. And they show signs of opposite-sex behavior at a very young age. The rest are what he calls autogynephilic transsexuals. These are male fetishists who are sexually aroused, or otherwise profoundly satisfied, by the idea of having a female body, something which correlates with wanting to take action to obtain one, and which becomes an interest for such people during or after adolescence. In other words, autogynephilic transexuals transform their own body into an object of desire—a kind of erotic loop. More recently, Blanchard has averred that his model is also likely to apply to “transmen” (female-to-male transsexuals).[13] Blanchard has estimated that at least 75 percent of transsexuals are autogynephilic and that percentage is growing, as more and more people “discover” that they are trans.[14]

Not surprisingly, trans activists generally find Blanchard’s Typology difficult to deal with and often attempt to suppress discussion of it. As Alice Dreger has summarized in her book Galileo’s Middle Finger (2015):

There’s a critical difference between autogynephilia and most other sexual orientations: Most other orientations aren’t erotically disrupted simply by being labeled. When you call a typical gay man homosexual, you’re not disturbing his sexual hopes and desires. By contrast, autogynephilia is perhaps best understood as a love that would really rather we didn’t speak its name. The ultimate eroticism of autogynephilia lies in the idea of really becoming or being a woman, not in being a natal male who desires to be a woman.[15]

Clearly, my friend Alex was in the autogynephilious category, and this category is the far more common of the two.

So let us make sense of the more unusual category first: those who display gender dysphoria from a very early age. The earlier a condition manifests itself, the more likely it is to be primarily an expression of genetics, or an epigenetic phenomenon, which has occurred early in development, especially in utero. In this regard, the heritability of Gender Dysphoria is relatively low. A review concluded that Gender Dysphoria is about 0.5 heritable in males and 0.4 heritable in females.[16] Another review found that Gender Dysphoria was approximately 0.3 heritable among adults. The authors reviewed three studies of child samples, one of which contradicted the other two. Two of the studies found a heritability of about 0.3.[17] Thus, the common belief that some people are “born into the wrong body” is, broadly-speaking, inaccurate. Gender Dysphoria is as much environmental as it is genetic, if not more so, in males; in females, it is certainly more so.

There is a convincing case for arguing that homosexual transsexuality is a direct result of “developmental instability.” “Developmental Instability” refers to development occurring in a suboptimal fashion. An example of this would be a person growing up to have an asymmetrical face. Developmental instability is caused by a combination of environmental pressures—if you are fighting off disease then you don’t have the bio-energetic resources left over to grow a fully symmetrical face—and also by mutant genes. If you have lots of mutant genes—a condition known as “high mutational load”—then you have a poor immune system and must use proportionately more of your resources in fighting off disease, leading to a less symmetrical face. You may also have inherited mutant genes relating to the face. Homosexual transsexuality—and, less directly, Gender Dysphoria in general—appears to be a manifestation of developmental instability.

One indication of developmental instability is left-handedness. Humans are generally right-handed, and, if their brain has developed symmetrically, then that is what they will tend to be. Accordingly, left-handedness betokens an asymmetrical brain and, thus, developmental instability, and correlates with many neurological and auto-immune problems, including asthma and allergies.[18] Blanchard reports that there are elevated levels of non-right-handedness among both homosexual and autogynephilous transsexuals. He also shows that there is elevated left-handedness among homosexuals, pedophiles, and many others whose object of sexual arousal is atypical. Blanchard proposes that these may all be explicable, in part, by developmental instability. Specifically, in the case of a male homosexual, a pregnant female will react to male hormones, emitted by a male fetus, by releasing female hormones. If she releases too many of these, or if the fetus’ immune system cannot protect itself against them—which, in both cases, may be due to mutation—the result may be a highly feminized child, such as a homosexual. In this regard, it has been found that homosexual males, on average, are more physically and mentally feminized than are heterosexual males, yet they still regard themselves as male. An important piece of evidence in favor of this model is that there is a clear birth order effect on male homosexuality. Every older brother a male has increases his odds of being homosexual by 0.3. This is partly because the mother’s immune system will react more strongly with every male pregnancy, and there might be group-level evolutionary benefits, as well: if there are already a large number of boys, then a homosexual boy will not elevate inter-male conflict any further.[19] Blanchard’s model of the causes of homosexuality has been applied to people suffering from Gender Dysphoria. There is a clear birth order effect: male homosexual transsexuals fall into a significantly later birth order than do autogynepilious transsexuals.[20] Consistent with this, it has been shown that the brains of homosexual transsexuals (whether transmen or transwomen) differ significantly from those of the same gender who are not homosexual transsexuals:

Cortical thickness and diffusion tensor imaging studies suggest that the brain of [Males-to-Females] presents complex mixtures of masculine, feminine, and demasculinized regions, while [Females-to-Males] show feminine, masculine, and defeminized regions.[21]

These data would indicate that the minority of transsexuals who are “homosexual transsexuals” are, to a certain degree, “born into the wrong body.” This is principally due to epigenetic processes that occur in utero. Homosexual transsexuals are likely to be marked out by the way in which they will have intense difficulty conforming to the expectations of their biological sex from an extremely young age.

Further evidence of both forms of transsexuality being manifestations of developmental instability can be seen in the health of transsexuals. Their physical and mental health is far worse than is that of so-called “cis-gender” people. Transwomen, compared to males, report markedly elevated levels of high cholesterol, high blood pressure, vision problems, hearing problems, chronic pain, arthritis, digestive problems, lung problems, kidney complaints, diabetes, Post-Traumatic Stress Disorder, depression, and anxiety. They are also more likely to abuse alcohol, and even hard drugs such as heroin and crack, and engage in commercial sex work. Transmen are elevated in terms of obesity, smoking, asthma, depression, schizophrenia, sexually transmitted diseases, pubic lice, inflammatory conditions, previous menstrual irregularities, and premature or delayed menarche. They are also elevated in hyperandrogenism and, therefore, in a series of complications associated with elevated testosterone in females, including adrenal hyperplasia, polycystic ovary syndrome, and hypogonadism.[22] Transmen also have elevated rates of fibromyalgia (the condition Alex suffered from), though this is not significantly higher in transwomen than it is among the general population.[23] Some of these conditions help to explain why the sufferers are transsexual (as we will see below) or reflect the stresses inherent in being transsexual. But others, such as hearing problems, are likely to simply reflect the underlying factor of high mutational load and developmental instability.

Transsexuality and Fetishism

For Blanchard, the kind of transsexual who most attracts public attention—and who are behind the prominence of transgenderism in contemporary public discourse—is the kind who suffers from autogynephilia. This is a fetish, or paraphilia, whereby a man, for example, is “sexually aroused by the thought of himself as a female.”[24] Autogynephilia ranges in its severity from mere transvestitism, where a man is deeply satisfied by dressing as a female, to, in its most extreme cases, transsexualism, where a male wants to alter his body such that it is more female-like. Perhaps it could be argued that demanding that society accept them as “real women” with precisely the same rights as “biological females” is an even more extreme manifestation of this paraphilia. Remaining a “she-male” would merely be a partial manifestation of this paraphilia.[25] It can be argued, however, that autogynephilia is more than simply a paraphilia, as there is a strong element of delusion involved in autogynephilia, which is not found in other paraphilia. In this sense, as discussed above, autogynephilia is as much an example of dysphoria as it is an example of a paraphilia.

If it is reasonable to conceptualize transsexuality as a paraphilia, then the correlates of transsexuality and other paraphilia should be very similar. The same should be the case with the correlates of other dysphoria. So, what is associated with more widely experienced fetishes—such as masochism, sexual sadism, or paedophilia? Reviews have consistently found that paraphilia is comorbid with hypersexuality, Autism Spectrum Disorder, Borderline Personality Disorder, Narcissistic Personality Disorder, and Psychopathic Personality Disorder.[26]


Paraphilia experience is placed on a spectrum ranging from no arousal to extreme and exclusive arousal by the paraphilia in question. It has been found that paraphilics have low cerebral serotonin levels, something which leads to high testosterone levels and thus a high sex drive. They report higher levels of sexual arousal, meaning that they might associate non-sexual targets, such as objects, with arousal because they are so easily sexually aroused. They report more diverse sexual interests, greater sexual orientation fluidity, more sexual activity, and a higher number of lifetime sexual partners than do non-paraphilics. These findings are very interesting in evolutionary terms, because they would potentially help to explain how paraphilia remains in populations.[27] In line with the predictions made by Blanchard’s model, it has been found that transsexuality is comorbid with hypersexuality.[28] Hypersexuality, and other sexual dysfunctions, also correlate with anorexia.[29]

Autism Spectrum Disorder

Autism Spectrum Disorder (ASD), as already discussed, is associated with deficiencies in empathy and a concomitant propensity towards extreme analytical thinking. It has been conceptualized as the “Extreme Male Brain,” and autistic people tend to be physically masculinized, displaying various markers associated with high levels of male hormones.[30] Congruous with this, autistics tend to attach meaning to concrete visual representations: they are interested in “things,” rather than people, disliking the unpredictable and unscripted nature of human interaction. You probably know someone who seems highly detached socially, overly logical, and is obsessed with his job, hobby, or some arcane, whether it be video games, online gambling, or evolutionary psychology.

Paraphilia crosses over with autism in the sense that paraphilia involves strong attachment to an object (usually a visual stimulus) and is highly scripted, in the sense that specific situations involving this stimulus can be particularly sexually arousing. It has been found that High Functioning (intellectually normal) autistics, particularly those who are male, are more likely to have paraphilic interests than are the general population.[31] Consistent with Blanchard’s model, it is quite clear that transsexuality is associated with autism. Gunter Heylens and his colleagues found that transgender persons were six times more likely than the general population to suffer from Autism Spectrum Disorder, with transwomen being more likely to have an Autism Spectrum Disorder than transmen.[32] Anna Van der Miesen and colleagues, who conducted a systematic literature review, found that children with Gender Dysphoria score higher on all subdomains of Autism Spectrum Disorder than do controls.[33] It is therefore a reasonable conclusion that transsexuality is associated with Autism Spectrum Disorder. Anorexia, a prominent example of a dysphoria, is also robustly associated with ASD, according to a systematic review of eight studies.[34]

Borderline Personality Disorder

Autism is associated with Borderline Personality Disorder and is characterized by a weak sense of self. Autistics lack the feeling that they are the same person across time and lack the feeling that they are in control of their thoughts and actions, possibly because, lacking empathy, they find that they cannot predict the consequences of their actions and, hypersensitive to stimuli, they easily become overwhelmed by the world. The result is a chaotic and frightening void, which can result in a coping mechanism whereby you create an extreme and certain identity. However, eventually, chronic self-doubt results in the collapse of this identity and the adoption of another, sometimes very different one. This, in turn, is the essence of Borderline Personality Disorder, which is elevated in both paraphilics and autistics.[35] BPD is characterized by difficulties regulating emotion, feeling intense emotions, and having problems returning to a stable baseline, frequent mood swings, a fear of abandonment, and a disturbed sense of self. Specifically: “The self is impoverished, poorly developed, or there is an unstable self-image, which is often associated with excessive self-criticism; chronic feelings of emptiness; and dissociative states under stress.” Such a person has difficulty developing a sense of self that is stable in terms of beliefs, and life goals over time. He can have extreme and polarized self-conceptions, sometimes to the extent of developing multiple personalities; he can lack a coherent image of who he is; he can undergo “explosive shifts into states where the perception of self is distorted and shows weak correspondence with external reality”; and he may lack a capacity to flexibly adapt to change. Sufferers experience discontinuity in their development of self, rapidly alter their roles and relationships, and “identify only with their present affective states and have no sense of their continuity over time.”[36]

It has been found that sexual masochism is 10 times higher in women with Borderline Personality Disorder than it is among controls.[37] Many other studies, also of men, have found a robust association between paraphilic sexuality and Borderline Personality Disorder.[38] It is also associated with Gender Dysphoria. At least two separate studies have found that 80 percent of transgender people display symptoms of Borderline Personality or related disorders.[39] Anorexia, as another example of a dysphoria, is also associated with Borderline Personality Disorder.[40]

Narcissistic Personality Disorder

In terms of a strongly distorted sense of self, Borderline Personality Disorder crosses over with the related condition of Narcissistic Personality Disorder. Indeed, in some respects, Narcissism can be understood as an example of Borderline Personality Disorder, though it is more common among males than females. Narcissistic Personality Disorder is characterized by:

  1. Grandiosity, with expectations of superior treatment from other people;
  2. Fixation on fantasies of power, success, intelligence, or attractiveness;
  3. Self-perception of being unique, superior, and associated with high-status people and institutions;
  4. Needing continual admiration from others;
  5. A sense of entitlement to special treatment and to obedience from others;
  6. Being exploitative of others to achieve personal gain;
  7. Unwilling to empathize with the feelings, wishes, and needs of other people;
  8. Being intensely envious of others, and believing that others are equally envious of them;
  9. A pompous and arrogant demeanour.[41]

Narcissistic Personality Disorder has also been found to be a key predictor of paraphilic sexuality.[42] It is also associated with Gender Dysphoria. One study found that, of a male and female sample of people suffering from Gender Dysphoria, 57 percent fit the criteria for Narcissistic Personality Disorder and 81 percent fit the criteria for some kind of personality disorder, mainly Borderline Personality Disorder.[43] A review has found other studies that have highlighted this relationship between Transsexuality and Narcissistic Personality Disorder.[44] It has been found that Anorexia is associated with Narcissistic Personality Disorder, specifically with the “vulnerable Narcissism” sub-type.[45] Such people display all of the symptoms of standard Narcissistic Personality Disorder except “grandiosity.” This is replaced by “vulnerability,” characterized by a constant need for reassurance that one is exceptional, by introversion and by being self-absorbed, high in Neuroticism (feeling negative feelings strongly) and hyper-sensitive to criticism. In all of these senses, the Vulnerable Narcissist is the opposite of the Grandiose Narcissist, for the latter will be confident that he is exceptional, will be extraverted, and will appear relatively impervious to criticism.[46]

Thus, we can see why Narcissism would be associated with transsexuality. The autistic is prone to sexual arousal by objects (fetishes), to a weak sense of self (fundamentally questioning who and what he is), and to Narcissism (as a means of coping with his fundamental sense of fear and chaos). These would come together in his being sexually aroused by the ideal of himself as the perfect female. Those who questioned his femaleness would, therefore, risk destroying his necessary coping-mechanism, resulting in “Narcissistic Rage.” It has been suggested that this makes sense of the often aggressive and furious way in which trans activists seem to respond to those who dare to disagree with them.[47]

Psychopathic Personality Disorder

Psychopathic Personality Disorder, now officially known as “Anti-Social Behavioral Disorder,” is characterized by,

  1. Inability to sustain consistent work behavior;
  2. Non-conformity, irritability and aggression;
  3. Failure to honor financial obligations;
  4. Frequent lying, failure to plan ahead and impulsivity;
  5. Reckless behavior;
  6. Inability to function as a responsible parent;
  7. Failure to maintain long-term monogamous relationships;
  8. Lack of remorse;
  9. Conduct disorder in childhood.[48]

Psychopathic traits are associated with paraphilia, possibly because of the way in which psychopaths are highly interested in power and control, causing them to be aroused by voyeurism and sadism, in the case of males.[49] However, it may simply be that psychopathic personality and paraphilia are both expressions of developmental instability. As we would predict, there are elevated levels of psychopathology among transsexuals.[50]

In summary, it can be seen that people who suffer from Gender Dysphoria display all of the key psychological traits that are associated with paraphilics. And like paraphilics, they are more likely than controls to be hyper-sexual, to suffer from Autism Spectrum Disorder, to be diagnosed with Borderline Personality Disorder or Narcissistic Personality Disorder, and to display evidence of Psychopathic Personality Disorder. In addition, we have noted that all of these characteristics are found, to an elevated degree, among those who display another well-researched dysphoria—namely anorexia nervosa.

Gender Dysphoria and Masculinization

We are confronted with additional question. Are late-onset transsexuals suffering from a delusion about themselves? Or are they correct in their assertion that they were “born into the wrong body” but have, for some reason, only recognized this as adolescents or adults? If it is the former (that is, they are delusional), then sufferers from Gender Dysphoria should display the same, or similar, correlates to those who suffer from other mind-body dysphoria, such as anorexics. Specifically, they should display evidence of masculinization, and it is masculine traits that are associated with other dysphoria, including anorexia, which is generally a dysphoria from which females suffer.

A study led by Riittakerttu Kaltiala-Heino has tested this possibility. The authors conducted a series of systematic reviews on original studies in order to test the relationship between Gender Dysphoria and at least one correlate of androgens (male hormones) out of Autism Spectrum Disorder, Left-handedness, 2D:4D Ratio (the shape of the hands[51], being male, and male heterosexuality. They found that people with Gender Dysphoria did, indeed, tend to display these signs of masculinization. They were more likely to be left-handed, suffer from Autism Spectrum Disorder, have a low (masculinized) 2D:4D ratio, be male, and want to have sex with females, even if they were male-to-female transsexuals. The authors found studies indicating that 65 percent of gender transitions in the U.S between 2002 and 2013 were male-to-female. They also found research from Finland, from 2019, which found that 3.6 percent of male children—but only 2.3 percent of female children—displayed some symptoms of Gender Dysphoria.[52] They also pointed out that a 2015 survey of 3,000 transwomen reported that at least 60 percent claimed to be gynephilious (sexually attracted to women) in their new gender; 27 percent were exclusively gynephilious; and 19 percent exclusively androphilious (sexually attracted to men). For what it’s worth, the most famous transwoman of them all, Caitlyn Jenner (formerly Bruce Jenner), is reportedly in a relationship with another transwoman.[53] Among transmen, in contrast, only 12 percent were exclusively gynephilious, while 23 percent were exclusively androphilious, but the proportions of those who were non-exclusively attracted to either sex were not reported. They observed that 2 percent of the British population claim to be lesbian, gay or bisexual; so, clearly, transwomen, as the authors would predict, overwhelmingly retain male sexual interests. And even among transmen, what is effectively lesbianism, which is associated with masculinization, is strongly over-represented.[54]

The authors also found that other dysphoria display similar correlates. Female anorexics, compared to controls, are not only higher in autism but also have a lower 2D:4D ratio: their hands are more masculinized than is generally the case with females. The authors hypothesized that autism may be key to understanding the development of dysphoria. Dysphoria are also comorbid. Thus, transsexuals have elevated levels of anorexia.[55] The authors argue that autistics tend to have a weak sense of self, making them more prone to the disturbed sense of identity, and of reality, that is inherent in all dysphoria; in other words, you believe that you are something that you are not. Autistics would also be more likely to develop fetishes, and it is in its paraphilic nature where gender dysphoria diverges from other dysphoria. This is consistent with Gender Dysphoria being characterized as a paraphilia of “erotic target identity inversion,” whereby people attempt to become the object by which they are sexually aroused.[56] Accordingly, it appears that transsexuality should be characterized both as a paraphilia and as a dysphoria and, moreover, that there is considerable crossover between these two concepts in terms of their correlates. Autism itself, for example, has been found to be a manifestation of developmental instability. Not only is it associated with numerous markers of developmental instability, such as sinistrality, but it is robustly correlated with paternal age. This is because, as men age, their semen includes more de novo mutations, including those which lead to the development of autism.[57]

What are the Environmental Causes of Transgenderism?

So, having established that there is a sound theoretical case for understanding transsexuality both as a paraphilia and as a dysphoria, we now need to make sense of its environmental causes. This is crucial because, as we have seen, it is significantly a function, in the case of autogynephilious transsexuals, of environmental factors, although many of these may be confounded by genetics. That transsexuality is strongly environmental is consistent with evidence that it develops in adolescence, as the later a phenomenon develops, the less strongly genetic it is likely to be, generally speaking. Indeed, the persistence of Gender Dysphoria is predicted by how young a person is when they first display symptoms: and the younger it develops, the more persistent it is.[58] A primarily environmental explanation would be congruous with a growing body of evidence that many transsexuals wish to revert back, such that they physically resemble their biological sex, some years after transitioning.[59] Indeed, this would be congruous with transsexuality being a paraphilia that becomes more or less intense due to environmental variables.

Gynaecologist Lisa Littman has referred to what she calls “rapid-onset Gender Dysphoria,” in which adolescents with no previous indication of gender confusion appear to very suddenly declare themselves “non-binary” or transgender. Littman avers that this may be the expression of a “social coping mechanism” for other issues, such as adolescent homosexual phases. This is rendered increasingly common by “social contagion.” Indeed, Littman notes that:

Parents describe that the onset of gender dysphoria seemed to occur in the context of belonging to a peer group where one, multiple, or even all of the friends have become gender dysphoric and transgender-identified during the same timeframe. Parents also report that their children exhibited an increase in social media/internet use prior to disclosure of a transgender identity.[60]

Unlike with most cases of late-onset transsexuality, this is a predominantly female phenomenon: 82 percent of a sample of parents who reported having an adolescent child who experienced rapid-onset Gender Dysphoria were referring to a daughter, 41 percent of these had expressed interest in a non-heterosexual orientation prior to declaring their Gender Dysphoria, 62 percent had a history of mental illness, and 38 percent belonged to a peer group who had all declared themselves “non-binary” or “trans” at around the same time. In these respects, Rapid-Onset Gender Dysphoria is highly comparable to anorexia. This also seems to occur, in a socially contagious fashion, among adolescent female peer-groups and, as we have discussed, it has the same corollaries as Gender Dysphoria and also correlates with it.[61] It is thus not without good reason that a number of commentators have asked “Is Transgender the New Anorexia?”[62] This is a perfectly reasonable question to ask, at least with regard to Rapid-Onset Gender Dysphoria.

Due to the relative rarity of transsexuality, the studies on its environmental causes are generally clinical studies with small sample sizes, meaning that it behoves us to be cautious of their results. With that caveat, it has been observed that boys who later suffer from Gender Dysphoria tend to be raised in suboptimal environments, in which the parents frequently fight with each other and in which the fathers have low self-esteem and are emotionally distant, while the mothers are high on psychopathology, leading to the boy having an unclear sense of self-value and a high level of anxiety. It has been averred that these conditions may result in sexual identity problems, and that Gender Dysphoria thus has a significant environmental component. Clinical observation of girls with Gender Dysphoria indicates that they tend to have emotionally distant mothers, with whom they are often in conflict and fathers who abuse their mothers, possibly leading the girl to identify as a boy.[63] Another study found elevated levels of Borderline Personality Disorder among the mothers of boys who suffer from Gender Dysphoria.[64] A study in Taiwan found that students with Gender Dysphoria are more likely to have unaffectionate parents.[65] There is evidence that girls with anorexia tend to have emotionally distant mothers as well. Their mothers are more likely to suffer from Alexithymia, that is, having difficulties verbalizing and otherwise expressing emotions.[66] Females with Gender Dysphoria tend not merely to exhibit Autism Spectrum Disorder symptoms but also evidence being higher on measures of psychopathology.[67]

The problem with all of these studies, in terms of understanding the environmental causes of dysphoria, including Gender Dysphoria, is that they are heavily genetically confounded. If the mothers of transgender boys are high on psychopathology, then it may be that being raised by such a mother elevates the likelihood of Gender Dysphoria. But it may also be that such a mother is highly masculinized, or otherwise high in mutational load, and it is this that has led to in utero developmental instability, eventually manifesting in a transsexual son, who is also likely to have inherited, to some extent, his mother’s psychopathic personality traits. The same is true with regard to Borderline Personality Disorder, which is elevated among both transsexuals and their mothers. So, it is extremely difficult to tease out the environmental causes of Gender Dysphoria. It is possible that there is a symbiotic relationship between genetics, in utero developmental instability, and childhood environment, whereby the son of a mother with Borderline Personality Disorder is more likely to manifest this, and thus potentially Gender Dysphoria, due to genetic tendencies, developmental instability due to high mutational load in both himself and his mother leading to developmental instability in utero, and the unstable childhood environment created by his mother. But this hypothesis, while plausible, needs to be formally tested.

The Breakdown of Selection and Gender Dysphoria

This leaves us with a further question: Why has there been a rise, in recent years, in the prominence of transgenderism? This may be partly explicable in terms of the Social Epistasis Amplification Model, which has been presented by Michael Woodley of Menie and his colleagues.[68] They note that Darwinian selection has relaxed considerably since 1800 in advanced Western countries. In 1800, the child mortality rate was 40 percent; it is now 1 percent.[69] Before the Industrial Revolution, those who had mutations (which are almost always detrimental to mental and physical health) were purged from the population every generation. These mutations of the body, which led to a poor immune system and dying from childhood diseases, for example, were comorbid with mutations of the mind, such as inclinations towards maladaptive sexuality or any form of behavior that would likely reduce fertility. This is because the mind is 84 percent of the genome. This renders it a massive target for mutation, meaning that if you have mutant genes of the body, you will almost certainly have mutant genes of the mind.[70]

This dramatic change in infant mortality would have a number of related effects. Firstly, there would be more people with maladaptive mutations of the mind, such as deviant sexuality or even a propensity towards Gender Dysphoria. Secondly, these people would be more likely to be maladaptively influenced by hormones in utero. Thirdly, society would be influenced, in a maladaptive way, by these maladapted people—thus the term “spiteful mutants,” coined by Woodley of Menie and his team—which would interfere with the development of some non-mutants. Indeed, some of these “spiteful mutants” might actively encourage easily influenced young people to experiment with the idea that they are “non-binary,” to believe that this was “normal,” or to believe that it was a social good to be non-binary or transsexual.

Moreover, such “spiteful mutants” would act to undermine institutions and ideas that promoted the development of adaptive behavior and ways of thinking, such as religiousness. In modern societies, religiousness is associated with mental and physical health, as well as fertility.[71] This would be consistent with evidence that significantly genetic conditions, such as depression, can be socially contagious.[72] If you, as a genetically healthy person, spend time with a “spiteful mutant,” he can render you maladaptively inclined.[73] And we would expect the process to occur relatively quickly. Religiousness would hold maladaptive ideas at bay until a tipping point was reached, after which a society would switch relatively promptly to maladaptive behaviors. It seems that once approximately 25 percent of the population holds a particular counter-cultural view, then the society loses confidence in the dominant viewpoint and starts to move, quite rapidly, towards the counter-cultural one.[74] This would explain the relative rapidity with which traditional religious ideas, including religion-inspired sexual taboos, have collapsed in many Western countries since the 1960s.

In the 1950s, in Western countries, a person would be less likely to know about the existence of transsexuals. If he happened to suffer from Gender Dysphoria himself, he would likely do he could to repress this, knowing that he would be shunned if he did not. He might, possibly, even believe that such behavior would anger his god. This ability, to force yourself to think in a socially adaptive manner, is known as “effortful control.”[75] In the following decade, these social controls that militated against maladaptive thinking and behavior, such as religion, began to collapse. At the time of writing, it might be argued that it is “socially adaptive” to force yourself to believe that much in the above discussion must be false, despite the fact that it is based on careful scientific studies, with the results often being widely replicated. This is best exemplified in the firing of Maya Forstater, mentioned above, for stating a scientific fact. As we noted, she lost her Employment Tribunal in which she challenged her firing. Judge James Taylor, presiding over the tribunal, made the following ruling:

If a person has transitioned from male to female and has a Gender Recognition Certificate (GRC), that person is legally a woman. That is not something [Miss Forstater] is entitled to ignore. [Miss Forstater’s] position is that even if a trans woman has a GRC, she cannot honestly describe herself as a woman. That belief is not worthy of respect in a democratic society. Even paying due regard to the qualified right to freedom of expression, people cannot expect to be protected if their core belief involves violating others’ dignity and creating an intimidating, hostile, degrading, humiliating, or offensive environment for them.[76]

In other words, believing in the empirical truth, and asserting that you believe in the empirical truth, is a stance that is not, in itself, “worthy of respect in a democratic society.” There should be no legal protection for those who construct a worldview based on science, reason, and empirical evidence, if aspects of this worldview lead to negative emotions in some people, specifically people who have mind-body dysphoria. Such a ruling might be seen to strongly incentivize “effortful control” in order to convince oneself that “Black is White.”

A Cuckoo in the Nest

As transsexuality have become increasingly prominent, it’s only natural that many have grown suspicious that transsexuals are taking on these new identities mendaciously—that is, they are swapping genders as a way of gaining attention or even advantage. It could be argued that if you are a narcissist—and thus strongly desire validation, admiration, and sympathy—then you might be able to convince yourself that you are born in the wrong body. In a society in which being a member of a supposedly victimized group is valued—a reversal of what was previously the case—then unscrupulous people are incentivized to reinvent themselves on occasion.

Rachel Dolezal is the most notorious example of this kind of behavior. A biologically White woman raised in Montana, Dolezal adopted typically African-American dress, hair, and speech patterns and, at a relatively young age, became President of the NAACP chapter of Spokane, Washington—a high-status position that, presumably, would not have been open to a White. When Dolezal’s deception was revealed, she was excoriated int he media as a liar or con artist—or even, ironically, as the ultimate expression of “whiteness”[77]; but there is reason to believe that Dolezal genuinely felt that she was part of the Black experience, either through effortful control or, perhaps, childhood trauma.[78] More recently, Dr. Jessica Krug, formerly of George Washington University, did something similar, posing as Black for many years and apparently taking advantage of the “diversity” regime currently dominant in Western academia.[79]

So, if you are a White, heterosexual male—and excluded from the new victimhood nobility—you may find yourself drawn towards transgenderism, particularly if you already suffer from the array of psychological problems associated with it, which we discussed above. There has been some notable pushback to transwomen entering women’s domains, particularly women’s sports.[80] But the trend is well underway and seemingly unstoppable. In 2019, CeCe Telfer became the first transsexual athlete to win an N.C.A.A. track-and-field championship (in the 400-meter hurdles), and across all sports, transwomen are competing as women and, not surprisingly, finding success. Sports are segregated by sex for a reason, and biological males have obvious advantages in the areas of strength, quickness, and aggression in intersexual competition; this rule holds even for biological men who have undergone hormonal therapy after transitioning.[81]

Regarding the “consciousness” of transexuals, we should remember that deception—and even self-deception—can sometimes be an evolutionary strategy. The cuckoo bird, for instance, engages in what is known as “nest parasitism”: the cuckoo mother lays an egg in the nest of another species, usually after kicking out one of the eggs already there. The cuckoo hatchling then proceeds, instinctively, to banish other competing hatchlings from its new nest, becoming its adoptive mother’s sole focus. Whether or not the hatchling is “conscious” of its ruthless subterfuge is of academic concern. The fact is, it acts in a way that increases its well-being and ability to survive. If society is structured to incentivize and valorize transsexuals, then we should not be surprised that it produces more transsexuals—along with a myriad of new ethical and identitarian dilemmas.

Returning to Alex

So, we have substantially made sense of transgenderism, which is best understood as both a dysphoria and as a paraphilia. In this regard, it has the key correlates of both, including severe disturbances of personality. This would perhaps explain the aggressive narcissism which many people have observed in transsexuals, with autism (and thus masculinization) possibly being the factor that connects everything together.

This brings us back to Alex, my friend from Durham University. There was an irrational and bombastic side to Alex. He attended left-wing protests, where he could be rather rambunctious. His Master’s thesis, Logic in Context: Some Considerations Concerning the Philosophy, Sociology and History of Logic (2006), begins with a quote from the English philosopher A. A. Luce (1882-1977), beneath which Alex wrote: “I will remark without hesitation that I regard the contents of this quote as arrant and polemical nonsense.” Part of the quote is further referred to as “gibberish.”[82] In the student bar that night back 2001, Alex’s logical abilities rather broke down in the face of a student of Arabic, who asked Alex what he hoped to achieve by what he was doing. Alex commented that what he was doing was only logical to other transgender people, to which it was retorted that there’s no such thing as subjective logic—something Alex well knew. Indeed, Alex could be rather dogmatic. This led him, for example, to present the fallacious argument, in the pages of Philosophy Now magazine, that “race” is a purely social construct, simply because “races” have some genes in common.[83] This position, manifestly, fails due to the fact that races, as examples of humans, will, by definition, have some genes in common. This, however, was the same person who set up a talk at the Durham University Philosophy Society entitled, “Is Feminist Philosophy a Contradiction in Terms?” This event was advertised on a poster featuring Pamela Anderson in black underwear.

My friends and I were dumbfounded by what we discovered about Alex back in December 2001. One of my classmates, who was also at Alex’s 21st, later remarked that such behavior was simply a manifestation of Alex’s “avant-garde genius”:

He’s going to do it. He’s actually going to mutilate his body. Maybe he’s not mentally ill at all. Why would anybody who was a man want to become a girl? Most men wouldn’t even entertain something so fucking insane. But not Alex. No way! He’s too avant-garde! That guy is a fucking avant-garde genius. I can only conclude that this is some sort of ultimate act of violent, avant-garde artistic sarcasm.

Interestingly, in 2008, there was an essay competition in the magazine Philosophy Now, where you had to answer the question: “Who is the Best Philosopher?” Rather than advocate for Heraclitus or David Hume, “Andrea” argued that she was. This breathtakingly original tactic meant that she was one of the winners. Her essay was entitled: “The answer is: Me!”[84]

I didn’t see Alex, or Dreya, much in the Spring term. But in my final term at university, the same comical situation kept recurring. I would walk up the road of Victorian houses to the university library and a slender, pretty blonde girl would smile at me and wave from the other side of the road. “This is my lucky day!” I would think to myself . . . before realizing that it was Alex.

I last saw Alex (or Dreya) in September 2002, when we met up in Bristol in the southwest of England. Just back from a holiday in Malta with his parents, Alex was planning to do a Master’s degree in Political Philosophy at the University of Sussex in Brighton, a seaside town in southern England, known for its gay scene. We lost touch.

In October 2009, I was scrolling through the Mail Online, when my attention was drawn to a photograph of a pretty girl wearing a mortar board and graduation robes. I knew her from somewhere. Who was she? You guessed it: it was Alex. So much had happened in the meantime. He had been working as a prostitute in Brighton, operating out of his own home. And he had been found dead, and the flat, set on fire. The report said nothing about his transsexuality. Once I got over the shock, I knew immediately what must have happened. I could imagine it vividly. Some middle-aged, single man, probably uneducated, a laborer or something, pays Alex for sex. He comments on how amazingly neat Alex’s vagina is or how uncommonly perfect his breasts are. Alex, in his autistic innocence, replies, “Yes. Well, they are very perfect, unnaturally perfect, but that’s because I was actually born male, so, like, that would explain their near-perfect shape.” The manly builder, who prides himself on his manliness, realizes that he’s had sex with a man. He completely loses all self-control. He strangles Alex and then he sets fire to the flat in the hope of avoiding detection.

I was sure that this was what had happened. I was so sure that I telephoned the newspaper to tell them so. The News Desk journalist was incredulous at being informed that “Andrea Joanna Waddell” (as was now the name) was once “Alexander John Waddell.” He didn’t believe me. He asked if anyone could corroborate what I was saying, so I gave him the phone number of a friend from university who did just that. It turned out that my instinct was shared even by the prosecution when the case came to trial in May 2010. The murderer, a 42-year-old Sky TV fitter called Neil McMillan, pleaded “not guilty,” but was convicted due to forensic and CCTV evidence. He had paid Alex £140 for sex but, at some point, also being very drunk, he lost his temper, punched Alex in the face, and strangled him. Alex fought back, leading to scratches and cuts on McMillan, but to no avail. We’ll probably never know why McMillan strangled Alex, but the prosecution was convinced that it was likely because McMillan discovered that Alex was transsexual. The prosecuting barrister, Mr. Russell-Flint, said “McMillan may have attacked her in anger and in drink after discovering she had once been a man.”[85]

As the trial progressed, Alex’s naivety became ever clearer. He kept £37,000 in cash at his flat in a filing cabinet in the sitting room. He advertised his services on websites such as one called “Adult Works.” Alex had even contacted the “National Union of Prostitutes” to ask how he could go about paying tax on his earnings.[86] In June 2010, McMillan was handed a life sentence, with the judge instructing that he serve a minimum of 22 years.[87] Then in November, McMillan was found guilty of having raped a woman in a hotel room in September 2009, just a few weeks before he had murdered Alex. He was sentenced to be detained at Her Majesty’s Pleasure.[88] After the original trial, Alex’s family revealed yet more tragic information about him:

Her life reads like a catalogue of disasters. She was bullied at school, knocked down by a car in Battersea, mugged in Prague, and once attacked by a gang of young thugs in Reading. While completing her second degree she developed acute ulcerative colitis which was nearly fatal, but she underwent successfully surgery resulting in an ileostomy, which was later reversed.[89]

The family had said, in 2009: “Andrea was often incapacitated by pain and unable to work, and we know she was concerned about how to make a living and be independent. If her decision on how to achieve this took her down unusual paths, who are we to judge?”[90]

I am not so much interested in judging Alex, either. But we should try to understanding him and people like him. This is especially important now that such people are increasingly socially prominent—and particularly now that you can lose your job if you fail to accept their assertions about gender and identity as unconditional facts. In January 2020, Rachel Levine was appointed by U.S. President Joe Biden as assistant health secretary, making “her” the first openly transgender federal official.[91]

Alex suffered from Gender Dysphoria and Paraphilia. Consistent with these being manifestations of dysphoria and paraphilia, Alex was autistic and seriously physically and mentally ill, points also congruous with these traits being products of developmental instability and high mutational load. Even his left-wing viewpoints have been shown to be associated with evidence of mutational load, which makes sense, as they tend to correlate with not having children, meaning that those who hold them are maladaptive.

Of course, saying this may be regarded as a “judgment” upon Alex (albeit one empirically based). But if more people had “judged” Alex, and helped him through his mental illness—rather than encouraged him to make a virtue out of it—he may well have been alive today, perhaps writing poetry, reviewing cutting-edge cocktails, and leading his local Philosophy Society.




  1. Simon Baron-Cohen, “The Extreme Male Brain Theory of Autism,” Trends in Cognitive Sciences, 6 (2002): 248-254. ↩︎
  2. Kelly James Clark, Philosophers Who Believe: The Spiritual Journeys of 11 Leading Thinkers (Downers Grove, IL: Intervarsity Press, 1993), 179. ↩︎
  3. Edward Dutton, Meeting Jesus at University: Rites of Passage and Student Evangelicals (Aldershot: Ashgate, 2008). ↩︎
  4. Jonathan Glancey, “The Votes Are In: Your Favourite British Building,” The Guardian, September 16, 2011, https://www.theguardian.com/artanddesign/2011/sep/16/britains-best-building-readers-vote-results (accessed January 15, 2021). ↩︎
  5. Williams Institute, “How Many Adults Identify as Transgender in the United States?” UCLA School of Law, June 2016, https://williamsinstitute.law.ucla.edu/publications/trans-adults-united-states/ (accessed January 15, 2021). ↩︎
  6. Riittakerttu Kaltiala-Heino, Marja Työläjärvi, Nina Lindberg, “Gender Dysphoria in Adolescent Population: A 5-year Replication Study,” Clinical Child Psychology and Psychiatry, 24 (2019): 379-387. ↩︎
  7. Robert Booth, “Transgender Man Loses Court Battle to be Registered as Father,” The Guardian, September 25, 2019, https://www.theguardian.com/society/2019/sep/25/transgender-man-loses-court-battle-to-be-registered-as-father-freddy-mcconnell (accessed January 15, 2020). ↩︎
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  9. Jake Hurfurt, “Britons Have No Right to Ask Whether a Transgender Person is Male or Female, Rules Employment Judge in Landmark Ruling AGAINST Tax Expert Who Was Sacked For Tweeting ‘Men Cannot Become Women,” Mail Online December 19, 2019, https://www.dailymail.co.uk/news/article-7808685/Britons-ask-transgender-person-male-female-judge-says.html (accessed January 15, 2021). ↩︎
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  11. Edward Dutton, Witches, Feminism and the Fall of the West (Whitefish, MT: Washington Summit Publishers, forthcoming). ↩︎
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  13. J. Michael Bailey and Ray Blanchard, “Gender Dysphoria is Not One Thing,” 4thWaveNow, December 7, 2017, https://4thwavenow.com/tag/autohomoerotic-gender-dysphoria/ (accessed January 15, 2021). ↩︎
  14. Louise Perry, “What Is Autogynephilia? An Interview with Dr Ray Blanchard,” Quillette, November 6, 2019, https://quillette.com/2019/11/06/what-is-autogynephilia-an-interview-with-dr-ray-blanchard/ (accessed January 15, 2021). ↩︎
  15. Alice Dreger, Galileo’s Middle Finger: Heretics, Activists, and One Scholar’s Search for Justice (London, Penguin, 2015); quoted in Louise Perry, “What Is Autogynephilia? Quillette, op cit. ↩︎
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  19. David Moskowitz, Jonathan Turrubiates, Hector Lorano, and Christopher Hayek, “Physical, Behavioral, and Psychological Traits of Gay Men Identifying as Bears,” Archives of Sexual Behavior, 42 (2013): 775-784. ↩︎
  20. Ray Blanchard and Peter Sheridan, “Sibship Size, Sibling Sex Ratio, Birth Order, and Parental Age in Homosexual and Nonhomosexual Gender Dysphorics,” Journal of Nervous and Mental Disease, 180 (1992): 40-47. ↩︎
  21. Antonio Guillamon. Carme Junque and Esther Gómez-Gil, “A Review of the Status of Brain Structure Research in Transsexualism,” Archives of Sexual Behavior, 45 (2016): 1615-1648. ↩︎
  22. Sari Reisner, Tonia Poteat, JoAnne Keatley, Mauro Cabral, Tampose Mothopeng, Emilia Dunham, Claire Holland, Ryan Max, and Stefan Baral, “Global Health Burden and Needs of Transgender Populations: A Review,” Lancet, 388 (2016): 412-436. ↩︎
  23. Dana Levit, Jacob Ablin, Valeries Aloush, and Iris Yash, “Evaluating Fibromyalgia Symptoms in Transgender Patients,” Arthritis and Rheumatology, 71 (2019): (suppl 10). ↩︎
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  26. See Practical Guide to Paraphilia and Paraphilic Disorders, edited by Richard Ballon (New York: Springer, 2016). ↩︎
  27. Christian Joyal and Jan Ankfold, “Paraphilia,” in Encyclopedia of Evolutionary Psychological Science, edited by Todd Shackelford and Vivian Weekes-Shackelford (New York: Springer, 2017); Michele Heare, Maria Barsky, and Lawrence Faziola, “A Case of Mania Presenting with Hypersexual Behavior and Gender Dysphoria That Resolved With Valproic Acid,” Mental Illness, 8 (2016): 2. ↩︎
  28. James Cantor and Katherine Sutton, “Paraphilia, Gender Dysphoria, and Hypersexuality,” in Oxford Textbook of Psychopathology, edited by Theodore Millon, Robert F. Krueger, and Paul H. Blaney (Oxford: Oxford University Press, 2015). ↩︎
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  71. Edward Dutton, Guy Madison and Curtis Dunkel, “The Mutant Says in His Heart, ‘There Is No God’: The Rejection of Collective Religiosity Centred Around the Worship of Moral Gods is Associated with High Mutational Load,” Evolutionary Psychological Science, 4 (2018): 233-244. ↩︎
  72. Joiner, “Contagious Depression,” op cit. ↩︎
  73. See Matthew Sarraf, Michael A. Woodley of Menie, and Colin Feltham, Modernity and Cultural Decline: A Biobehavioral Perspective (Basingstoke, Hants: Palgrave Macmillan, 2019). ↩︎
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  76. Forstater v. CGD Europe & Anor (Religious or Belief Discrimination), United Kingdom Employment Tribunal, December 18, 2019. ↩︎
  77. See Ijeoma Oluo, “The Heart of Whiteness: Ijeoma Oluo Interviews Rachel Dolezal, the White Woman Who Identifies as Black,” The Stranger, April 19, 2017, https://www.thestranger.com/features/2017/04/19/25082450/the-heart-of-whiteness-ijeoma-oluo-interviews-rachel-dolezal-the-white-woman-who-identifies-as-black (accessed January 15, 2021). ↩︎
  78. Richard Spencer, “Black Like Her,” Radix Journal, June 18, 2015, https://radixjournal.com/2015/06/2015-6-18-rachel-dolezal-and-the-quest-for-identity/ (accessed January 15, 2021). ↩︎
  79. Guardian Staff, “Jessica Krug: White Professor Who Pretended to be Black Resigns From University Post,” The Guardian, September 10, 2020), https://www.theguardian.com/world/2020/sep/09/jessica-krug-professor-resigns-george-washington (accessed January 15, 2021). ↩︎
  80. See Martina Navratilova, “The Rules on Trans Athletes Reward Cheats and Punish the Innocent,” The Times (London), February 17, 2019, https://www.thetimes.co.uk/article/the-rules-on-trans-athletes-reward-cheats-and-punish-the-innocent-klsrq6h3x (accessed January 15, 2021). ↩︎
  81. Gillian R. Brassil and Jeré Longman, “Who Should Compete in Women’s Sports? There Are ‘Two Almost Irreconcilable Positions,’” New York Times, https://www.nytimes.com/2020/08/18/sports/transgender-athletes-womens-sports-idaho.html (accessed January 15, 2021). ↩︎
  82. Andrea Waddell, Logic in Context: Some Considerations Concerning the Philosophy, Sociology and History of Logic (Master’s Thesis, University of Sussex: 2006), 2; OrnaVerum, Andrea Joanna Waddell (1980–2009), http://www.ornaverum.org/family/waddell-andrea.html (accessed January 15, 2021). ↩︎
  83. Andrea Waddell, “Race and Science,” Philosophy Now, February/March 2006, https://philosophynow.org/issues/54/Letters (accessed January 15, 2021). ↩︎
  84. Andrea Waddell, “The Answer Is: Me!” Philosophy Today November/December 2008, https://philosophynow.org/issues/70/Who_Is_The_Best_Philosopher (accessed January 15, 2021. ↩︎
  85. Get Reading, “Andrea Waddell ‘Strangled by Her Client,’” May 12, 2010, https://www.getreading.co.uk/news/local-news/andrea-waddell-strangled-client-4226743 (accessed January 15, 2021. ↩︎
  86. Alison Cridland, “£37,000 Found at Murdered Prostitute’s Brighton Flat,” The Argus May 14, 2010, https://www.theargus.co.uk/news/8164339.37000-found-at-murdered-prostitutes-brighton-flat/ (accessed January 15, 2021). ↩︎
  87. Metro, “Neil McMillan Jailed For 22 Years For Andrea Waddell Murder,” June 4, 2010, https://metro.co.uk/2010/06/04/neil-mcmillan-jailed-for-22-years-for-murdering-transgender-prostitute-356623/?ito=cbshare (accessed January 15, 2021). ↩︎
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1 Comment on Born Again

Ghosts of Christmas Past

Christmas is certainly being de-Christianized, the result not only of snooty liberals but the gradual waning of faith across the population as a whole. What remains, through, are the  Germanic, Latin, and Slavic customs and rituals of Yuletide.  These might seem vulgar, hallow shells of themselves (Christmas *kitsch*), but they are distinctly European and distinctly ours. And they are a starting point for becoming who we are.   

There is a pair of clichés about the Christmas season that carries more significance than we might think: “Christmas is for children,” we say, and “Christmas makes me feel like a kid again.

The first saying refers to a certain innocence we envy in the children around us, who seem to really believe in Santa, magic, and the world of fairies, and who instinctively love Christmas. For us, Christmas has become both expensive and cheap: the over-planned parties and schedules . . . the chore of buying gifts that will be quickly forgotten, disposed of, or re-gifted . . . the trudging through horrible, muzak-filled malls . . .

“Becoming a kid again,” at least for a time, is our redemption.

And it’s a very real feeling. Entering the world of adults is entering a world that is incessantly moving forward. Our lives are defined by projects, goals, accomplishments, deadlines, etc. Christmas, on the other hand, is an Eternal Return, a natural cycle that gives us a respite from linear thinking and planning.

We experience this Return not only through the season itself (when the nights become long and cold) but also through ritual. Ritual is something modern people, even devout Christians, are too quick to dismiss. Ritual is, we think, a dispensable, even embarrassing remnant of something irrational from long ago. But ritual is, among other things, a way we can physically experience being-in-the-world and our own past. We remember through our bodies and senses, which are intertwined with mental processes. When we visit our old high school, for instance, and whiff a certain smell to the grass—the entire experience is immediately recalled. The highs and lows, triumphs and failures, the friendships and fears. Every Christmas, we do the same things over and over: drink the same drinks, hang the same decorations, hear the same music. In reenactment, we are transported back to a series of moments earlier in our lives. We become “kids again.”

These memory-experiences are mostly postcard flashes. Every Christmas Eve, for instance, as I glance at lights on the tree and the too-dark sky, I re-live waiting, greedily, for Santa. Another flash, which is still quite vivid, comes from age seven or eight, as I lay in bed feeling real guilt and inner turmoil over wanting to believe in Santa Claus but no longer being able. Smelling hot-spiced wine, “Glühwein,” I’m reminded of wandering alone the streets of Vienna in December as a young man in my early 20s, hearing the sounds of the Christmas market in the distance . . . observing it, while not being a part of it . . . and not having a clue what to do with my life.

“Bob’s eggnog recipe” or your favorite “Christmas sweater” might seem like recurring jokes. But in their ways, they fulfill the function of grand ritual. And this aspect of Christmas holds not only for our personal lives but for our people and civilization as well. We have become so accustomed to Christmas rituals—and so accustomed to them in the form of kitsch—that we forget how deep they take us into our race’s history . . . far deeper than what the holiday is said to celebrate. For the rituals through which we understand ourselves are fundamentally Pagan in both essence and form.

The Conversion

In his famous book The Germanization of Early Medieval Christianity, James Russell wrote of a “double conversion” that occurred when the early Church began spreading beyond the Mediterranean and Near East and sought to bring “the Germans” (i.e., the northern European tribes) into the Christian fold. At the time, these Europeans practiced what is now referred to as Germanic Paganism, a constellation of myths, gods, and symbols that was, at once, centered on the tribe and family and also shared by White men across the continent. Europeans did, eventually, profess Christianity, but the real “conversion” was that of Christianity itself, which both accommodated Europeans folkways and began to be articulated by them.

This process occurred on various cultural levels, from the Europeanized image and conception of Christ to notions of Right and sovereignty. The mix of Germanic, Scandinavian, and Roman customs that define Christmas as we know it is a metaphor of this history. For Christmas remains the most radically Pagan of all holidays, if we have the eyes to see it.

This begins with the day itself. Nowhere in the Bible does December 25 appear as the birth date of Jesus Christ. (If the shepherds were attending their flocks by night (Luke 2:8), then Jesus would have been born in Spring.) December 25 was, however, well known as the birthday of Sol Invictus, the sun god who was patronized by later Roman emperors, including Constantine. The 25th was Dies Natalis Solis Invicti—“Birthday of the Unconquered Sun,” when, after the Winter Solstice, the arc of the Sun across the sky begins to rise again. The famous literary pun of “Son” and “Sun,” which works across Germanic languages, was a real experience of our ancestors. For after passing through the darkness of the Solstice, the Son also rises.

Thinking in the way, the meanings of things we take for granted unlock themselves before our eyes: the evergreen (the endless life cycle) . . . the Yule log (festival of fire) . . . kissing under the Mistletoe (the sacred plant of Frigg, goddess of love, fertility, and the household) . . . and, of course, Santa. “St. Nick” is only remotely related to Saint Nicholas, a Church father at the Council of Nicaea, whose feast day falls on December 6th. The character of Santa is much more a conflation of various Germanic gods and personages. One of these, as evidenced by Santa’s descent into the fiery chimney, is the smithy god Hephaistos or Vulcan. (In other words, “The Church Lady,” and many puritans before her, was right to fear that Santa has an etymological connection to S-a-t-a-n.) Most important of all is the chief god, Odin or Wotan, who stares out at us from behind Santa’s many historical masks—from Father Frost (Ded Moroz), the Slavic god accepted by Russian Communists, to the jolly fat man promoted by Coca Cola. Odin is the Wanderer from the North, a god of war, but one who delivers gifts to children during Yuletide. Odin commands Sleipnir, the horse with eight legs, who, in his translation to contemporary myth, became the eight reindeer: Dasher! now, Dancer! now, Prancer and Vixen! On, Comet! on Cupid! on, Donder and Blitzen!

The War on What?

A few years back, Megyn Kelly, then a FOX News host, was roundly ridiculed and condemned after she declared on national television that “Santa just is White” (along with Jesus). She affirmed this in response to an African-American blogger, who argued for more multiracial depictions of Santa, or for him to be racially neutralized as a friendly Penguin. Santa, as we can know, is White, but in ways that Kelly is unable to understand.

The amusing “White Santa” controversy of 2013 was a variation on a theme. Between Thanksgiving and New Years, FOX’s programming is packed with tales of the “War on Christmas,” with reports of “Gingerbread Persons,” insufficiently festive Starbucks travel cups, and cold-hearted atheists. These are denounced by conservative Republicans and nationalists, who seem to define their identity against an ever-growing list of PC atrocities.

Like so many other “conservative” causes, the so-called “War on Christmas” masks much more than it reveals. To begin with, focusing on “secularization,” exemplified by the dreaded “Happy Holidays” greetings, is convenient for Americans who want to ignore the ways Christmas rituals are being hallowed by consumerism. Apparently, maxing out your credit card on useless junk is fine, so long as the checkout girl says “Merry Christmas” and the indoor mall features a nativity scene.

Those who lament the “War on Christmas” rarely pinpoint what exactly is being warred upon. Undoubtedly, there is an elite in the United States and Europe that has contempt for Christian belief. But this effort has not led to any decline in public festivals and holiday merrymaking. The Bolshevik or Puritanical dream of literally “banning Christmas” in favor of grey-on-grey efficiency or “pure” (that is, de-Paganized) Christianity failed miserably, and has very few advocates. In my lifetime, the Christmas season has grown noticeably longer and public and private festivals, more elaborate and intense. To be sure, much of this has to do with the fact that America’s post-industrial, consumer-driven economy depends on end-of-the-year gorging. But I also sense that something bigger is taking place—that in a multicultural, fragmenting society, Christmas, alongside football and super-hero movies, is one of the precious few collective rituals shared by all of us.

Glimpsing The Gods

Christmas is being de-Christianized, the result not only of snooty liberals but of the gradual waning of faith across the population as a whole. What remains, though, are the Germanic, Latin, and Slavic customs and rituals of Yuletide. These might seem vulgar, hallow shells of themselves—Christmas kitsch—but they are distinctly European and distinctly ours. And they are a starting point for becoming, again, who we are.

In the small ski town in which I spend the holiday, every Christmas Eve, everyone goes to the base of the mountain and watches skiers descend the slopes holding flaming torches; the procession creates a magnificent display of lights. At the end comes Santa, illuminated like a god.

As I mentioned, one of my stranger Christmas memories is of struggling with my failing faith in Santa, as if in disbelieving in him, I would betray my parents and family and the whole joyous season. But what is belief, really? When we honor Santa by speaking of his coming, when we leave him offerings of cookies and milk, when we adore his icons, we effectively believe again in the gods. When we celebrate Christmas in its fullness, we become—in our limited and maybe goofy ways—Pagans again.

For the time being, though, we know not what we do.

1 Comment on Ghosts of Christmas Past

The Unconscious & The Economy

Sigmund Freud divided consciousness into three forms: the conscious, preconscious and unconscious. The conscious needs little explanation, it is you in your everydayness. The preconscious is the site of where…

Sigmund Freud divided consciousness into three forms: the conscious, preconscious and unconscious. The conscious needs little explanation, it is you in your everydayness. The preconscious is the site of where your thoughts (that is your ‘latent’ thoughts) lie dormant until you retrieve them. When an idea comes to your head, something you have read or thought of before, they transfer from the preconscious to your consciousness and back again.

The unconscious is much more difficult to explain, there is an enormous abundance of literature of which we can draw from. Indeed, the ideas surrounding the unconscious developed across Freud’s and Lacan’s careers. Needless to say, this is the site from which ‘Freudian slips’ stem from.

For Freud, unconscious thoughts arise in dreams, jokes and the aforementioned ‘Freudian slips’. The unconscious is a treasure trove of repressed ideas, traumatic memories and such. Things of which we try to hide from ourselves that occasionally burst out into the open.

The idea of the unconscious is very relevant to us at this moment in time. Take the ‘Karen’ phenomenon, for example. What we have here is white women who have had enough of what is happening, they finally snap. All their supressed thoughts burst from the unconscious and out into their consciousness. The mask comes off and their inner nature, their supressed racial consciousness rises to the surface in a manner that makes them appear as irrational, they can’t take it anymore and their inner European bursts through into being.

Across the Western world these incidents are happening at an increasing rate, and quite depressingly, the people in the videos back down and apologize, groveling like cowards and claiming support of ‘Black Lives Matter’. We all know the truth of the matter though, we know that what occurred was authentic, and more importantly, that their actions were not wrong, they were natural.

What lies in the unconsciousness of everyday folk is who we are: We are not by nature ‘multicultural’ or ‘multiracial’. Women crossing the road late at night when they see a gang of black guys is not some horrible sign of ‘racism’, it is a woman following her survival instincts.

Europeans are told, however, to suppress these instincts. These evil, naughty prejudices. Everyone passes through an education system which teaches children to repress their nature, to stuff it down. Our education system is teaching us to push our conscious natures deep down into our unconsciousness.

Why are mental illnesses so prevalent in our modern era? Is it because we are discovering new disorders, or is it because of our actual social systems? We can point to many, many different causes, but the most pertinent one on the list is certainly the suppression of our actual nature. We are stuffing who we are deep down into the unconsciousness where we are repressing who we are. The consequence of this is an increase in anxiety, depression, manic illnesses, sexual perversions like transvestitism and all other manner of abnormalities.

The tension below the surface bubbles away, eating at our psyche. As time goes on the tension boils over and hundreds of ‘Karens’ go viral on the internet for calling the police on black guys who are threatening to steal their dogs. Nobody questions whether or not these women are actually suffering from post-traumatic stress disorder, no one asks whether these women have actually been victims of crime from blacks, we go straight to treating them as if they are evil. In reality they are white people on the edge because they are living in situations which go against our nature. They are unconsciously aware that multiracialism is not a healthy way to live, this is why they engage in white flight.

White flight is a phenomenon of the unconscious. The people who engage in white flight are upper-middle-class whites who can afford to abandon areas filling to the brim with the third world. Consciously these same people will vote, campaign or donate to politicians which will make the circumstances they are escaping worsen, but unconsciously they are fleeing the consequences of their political positions. White flight is a Freudian slip par excellence.

The question is, how can we move this Freudian slip from the unconscious to the conscious? How can we get these people to free their nature from the dungeon in their psyche?

People in the lower classes that are unable to engage in white flight are more conscious of what is occurring, they have to live it, they have to suffer the consequences of multiracialism. It is their economic situation which makes them more aware and more opposed to the project being imposed upon us. The only reasonable solution to this problem is a material one, we must deprive them of their material possessions.

These people can to some degree avoid what is happening, they can also numb themselves by consuming the opium of the masses (not religion, but commodities). They can send their kids to fancy schools with a tiny amount of token minorities, flee from areas becoming ghettos, drown themselves in fine wines and whiskies. They are separated from the real-world.

What we need to do is find a way to collapse the economy, we must damage Western economies as much as possible.

Racial consciousness and racial unity occur when the economy is down because people are unable to avoid the Real. The illusion slips when the economy collapses, people can no longer buy their way out of anxiety, people return to their roots.

This may sound absurd or self-destructive. However, we must seek solutions where we can if we are to halt this process of extinction. We are faced with two choices: We can sit by as we disappear from the face of the earth, or we can fight.

The only thing that will wake up the middle and upper classes is the removal of their distractions and their ability to flee to new gated communities. When they can no longer escape to greener pastures they will have to watch as their suburb is flooded with government housing, watch as their children’s schools gets filled to the brim with migrants, and read news reports in the news about ‘grooming gangs’ being found in their local area.

How do we do this? How do we collapse our economies? Some examples:

  1. We must demand of our governments policies which will increase taxes on corporations (universal basic income, etc. You don’t have to consider these policies as something you would have in an idealized society, but we can utilize them for our own ends).
  2. Consume as little as possible products from large businesses.
  3. Cease consuming mass media as much as possible.
  4. Petition to put migrants in posh suburbs and gated communities.
  5. Petition to put migrants in upper class schools. (Forced quotas designed to introduce future ‘engineers’ and ‘doctors’ into elite schools).

Strategies like these can work to put pressure on our economies. They will put strain on the upper and middle classes. The stress added to them will impact their ability to repress inner urges, this will lead to outbursts and increased awareness of race. As the economies begin to strain so will the psyches of the middle and upper classes now having to experience ‘multiculturalism’ and all its ‘strengths’. They will now become hyper aware of the effects of their policies; the unconscious thoughts will slide into consciousness and repatriation will finally become something we can speak about in everyday conversation (controversial policies are normalized in tense situations).

If we want the politics of the early 20th Century to return, we must create the same conditions that gave rise to radical politics in the first place.

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The TERFs to Dissident Right Pipeline

If you are at all active in right-wing online spaces, you may have taken note of an influx of women into dissident right political circles over the past two or three years.

If you are at all active in right-wing online spaces, you may have taken note of an influx of women into dissident right political circles over the past two or three years. In addition, there has been an increase in conversations surrounding the phenomenon of women within the political left who have rejected some of the more egregious elements of third-wave feminism, often at great personal and social cost. These women, who identify as second-wave or classical feminists, unequivocally reject transgender ideology – they are Trans Exclusive Radical Feminists (TERFs).

“TERFs” emerged as a slur by early 2010, as pushback against trans activism within feminist circles gained more visibility, along with the lesser-used Sex Worker Exclusionary Radical Feminist, or SWERF. With a major overlap, both groups reject the notion that sex is socially constructed and changeable, and both embrace that pornography and sex-positive feminism is a societal sickness and deeply exploitative of women.

These two core positions form the bridge between TERFs and the dissident right, with several other elements contributing to the exodus of women from the feminist framework altogether. TERFs aren’t necessarily “radical” in the sense that they are any more anti-male or passionate about their discourse than third-wave feminists, but for many, their adherence to the traditional feminist academic understanding of sex and gender earns them the label.

A surprising number of women involved in the dissident right admit to coming to their political stance from varying degrees of leftism. Similar to the “Libertarian to Alt-Right Pipeline” ubiquitous in 2016, the pipeline connects two diametrically opposed ideologies and makes converts out of an oppositional party. In order to understand this ideological leap, we have to understand what drives women to accept the core tenants of dissident right belief.

Gender as a Social Construct

Until the proliferation of transgender ideology in recent years, feminist academia understood gender as an entirely social construct distinct from sex, which is the unchangeable, biological basis of women’s oppression. Gender expression as a socially constructed phenomenon, or a product of an individual’s upbringing, is a concept undergoing a shift toward a more nuanced understanding of where and how the intersection of gender and biology occurs. The common dissident right position would be an unwavering view of immutable physical sexual dimorphism, a view shared by radical feminists, taken together with an understanding of gender expression as at least partly based in bio-psychological urges.

Feminists have long strained against the ties joining gender expression and a biological basis for gendered behavior, ardently arguing against the concept of a “woman’s brain” until recent developments in trans ideology have begun to repopularize the surprisingly regressive concept. In the midst of this confusion – a third position emerges. What if gender expression IS largely based on biology, and that’s perfectly alright? Why can’t we celebrate our unique aptitudes? Why can’t we accept what we cannot change, and advocate for women’s interests with this understanding?

Women’s Liberation to Corporate Slavery

The most severe catalysts for any women’s liberation movement are the immediate threats of physical and sexual violence and the lack of ability or opportunity for a woman to support herself or her children if her partner or guardian fails in his responsibilities or if he has passed away. Once these dangers were somewhat mitigated in the West, we see a shift from a genuine women’s liberation movement into the mid-to-late 20th-century Jewish-led feminist theory.

This movement and its development into third-wave intersectional feminism have helped to shape a society where violent pornography is encouraged for consumption and accessible to children, where mass immigration has caused rape epidemics in once comfortable European towns and villages, and women and girls are subject to unthinkable violence as part of a tradeoff for the supposed strengths of a diverse society. With self-identification laws and rabidly anti-woman LGBTQ activism, women have largely lost the right to privacy and the women’s only spaces vital for our safety. The freedom for women to work and support her family in a dire situation became perverted into a massive societal push for women to join the workforce en masse, resulting in what we now understand to be a wage-stagnating doubling of the labor pool and a generation of small children and infants raised in an often apathetic daycare system.

With this comes a new understanding of women’s oppression. We are torn away from our children by the new economic reality, sent into corporate slavery, and prevented from starting families. When the most natural essence of womanhood is discouraged and we are denied the fruition of our most basic biological instincts, we come to understand the current system as one dangerous to the feminine body and spirit, the family structure, and the backbone of western society. From this core realization onward, there are a number of factors that have caused the mass exodus of TERFs from the left into the dissident right.

Rejecting Degeneracy Depletes Social Capital

With countless women realizing that feminism, for all of its pro-women intent, has failed women and allowed these miserable circumstances to come to pass, nothing highlights this disconnect more than the social consequences of rejecting the trans and sex-positive narrative. The TERFs label results in the same personal or professional upheaval as being outed as a white nationalist, and trans activists use the same cowardly tactics as Antifa uses against suspected fascists. Women have lost their jobs, social circles, and families for failing to adhere to third-wave groupthink. They are subject to violent threats from trans activists and “feminist” men alike. These women become social pariahs and have simply already lost the social capital they stand to risk by getting involved in dissident politics.

TERFs Targets

Vancouver Rape Relief has been repeatedly vandalized, including a dead rat nailed to their doorway. The center provides support services to female victims of sexual assault.

Statistics and Race

Male violence is of unique interest when arguing the risks involved in allowing men into spaces where women are vulnerable, and one of the first steps in accepting the reality of male violence is actually viewing the statistics regarding male-on-female violence. Viewing the publicly available data with a critical eye reveals a truth known to anyone on the dissident right. It doesn’t take any thinking woman long to see exactly which men are committing violent crime and the majority of partner violence, and race realism is a natural next step.


Another issue that sets most TERFs apart from intersectional feminists is their unflinching rejection of the Islamic encroachment on the West. Mass Islamic immigration is a grave concern to most women who value their safety over the social capital gained from intersectionality. Unregulated immigration from the southern border in the US continues to sacrifice female victims of illegal immigrant sexual violence on the altar of multiculturalism.

Certain sects of honest leftist politics have begun moving away from “woke” liberal discourse and into legitimate class struggle and economic analysis. Many have conceded the disastrous effects of mass immigration and an endless supply of cheap labor on wage stagnation and worker protections, and as these topics become less taboo in leftist dialogue, genuine leftist women feel more confident in questioning the diversity dogma.

Respect for Masculinity

Feminism creates a gender divide that doesn’t speak meaningfully to women who have healthy relationships with men. Anti-male rhetoric is toxically present in radical feminist spaces, and the most vehemently anti-male and anti-masculinity conversation pushes away women who have strong bonds with their fathers, partners, sons, and men in their communities, or even just the woman confident in her attraction to traditional masculinity.

Rethinking Patriarchy

Many women on the dissident right have come to understand patriarchy as a system of paternalistic male leadership, with the expressed goal of protecting women, families, and the larger societal structure. The adversarial understanding of patriarchal societies espoused by both MGTOW and third-wave feminism is both reductive and historically illiterate.

There is no perfect patriarchy to draw from historically, and some reactionary traditionalist movements only seek to replicate an idealized version of gender relations that are more a product of the 1950’s advertisement and marketing industry than a genuine understanding of our history. A pro-family, pro-natalist movement requires some degree of female participation, and reframing the patriarchy paradigm is essential – toward a system where men’s urges and strengths are allowed to flourish and channeled into healthy outlets, and women are protected and respected for their material reality and the gifts our unique biology affords.

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The Hidden Meaning of the Uncharted Video Games

The Uncharted video game franchise is a flagship of the Playstation brand, having sold more than 41.7 million copies. They’re among the most impressive, lavishly produced, movie-like video games ever…

The Uncharted video game franchise is a flagship of the Playstation brand, having sold more than 41.7 million copies. They’re among the most impressive, lavishly produced, movie-like video games ever made. The player’s avatar is a globetrotting treasure hunter clearly inspired by Indiana Jones. Just as Indiana Jones was co-created by Steven Spielberg, Uncharted was co-created by the Jewish Neil Druckmann, and these aren’t the only things they share in common.

Druckmann is an Israeli whose family immigrated to America when he was eleven-years-old. In college he co-created his first video game, an 8-bit demo called Dikki Painguin in: TKO for the Third Reich (which appears to be a hack of Act 2, stage 1 of Ninja Gaiden 2). It stars a cartoon penguin fighting Germans in World War Two. Suffice to say, Druckmann’s Jewish identity has informed his game design from the very beginning.

Druckmann’s first video game starred a cartoon penguin fighting the German National Socialists.

Druckmann joined Naughty Dog – the Sony-owned subsidiary that created the Crash Bandicoot games – in 2004 after meeting its co-founder Jason Rubin at an industry conference. Rubin is also Jewish, so perhaps that played a part in his hiring.[1] Rubin has since left the company and Druckmann is now vice president. Yet despite being born in Israel and repeatedly referencing the German National Socialists in his video games, Druckmann has attempted to downplay his ethnicity.

In an interview with The Frame Druckmann said, “I see myself as a pretty progressive person and yet (as a writer) my default (character) is a white, straight, christian [sic] male. That’s interesting because I’m Jewish and yet that’s the norm for me right now.”[2] He’s right, that is interesting considering he surreptitiously casts Jews in leading roles! For example, the protagonist in Druckmann’s The Last of Us is evidently Jewish. This detail is never explicitly emphasized in the games’ surface narrative, but was confirmed in an official holiday illustration.

An official holiday greetings card published on Naughty Dog’s official Twitter account shows The Last of Us’ Joel in a Hannukah sweater.

Like his peers in Hollywood and advertising, Druckmann has been keen to insert a radical left wing agenda in his stories. He inexplicably decided that an interracial lesbian romance between teenagers would appeal to his largely “White, straight, Christian male” audience, and doubled down with The Last of Us Part 2 (just released this month). In addition to promoting homosexuality, the company has hired a transsexual actor and made his/her character a transsexual, and one of the antagonists has been made more muscular since she was originally revealed, in order to be more “trans friendly.” In the aforementioned interview with The Frame, Druckmann confirmed that his games will feature fewer heterosexual White men moving forward:

“When you make a game, you have these different pillars that you’re trying to balance. It’s graphics, it’s gameplay, it’s story and you’re trying not to let any one pillar overwhelm the other. . . Recently, I realized that there’s this other pillar of diversity. That’s just as important as any one of these other pillars. I’ve kind of empowered people on the team that have made this their top priority. . . Can this be a person of color? Can this be a woman?”[3]

Incredibly, the above examples merely scratch the surface of the subversiveness of Druckmann’s games. What follows is an analysis of the four main Uncharted games (not including the PS Vita sequels or spin-offs), where we find clear examples of Jewish Esoteric Moralization (JEM), a subset of what mythologist Mark Brahmin calls Racial Esoteric Moralization (REM).

Abby, a character in The Last of Us Part 2, was “beefed up” in order to be more “trans friendly.”

What is Jewish Esoteric Moralization?

JEM is a bit like Joseph Campbell’s The Hero’s Journey but with archetypes specifying racial groups. Whereas Campbell’s framework applies more or less universally, JEM encodes an incredibly specific racial subtext that champions Jewish men in resource competition with vilified White/European men. Often the battle is over sexual access to Aryan women. We refer to these groups as Semitic and Aryan (or Dionysian and Apollonian) respectively to clarify that this isn’t just a religious division.

That Jews have hidden a complex symbol language from us is not without precedent. The reader will no doubt be aware that they successfully hid the existence of the Talmud from their European hosts for hundreds of years, and are experts at crypsis. However, it should be stressed that not all Jews are cognizant of the symbol language or would necessarily identify with its message. Indeed it appears that Jewish women are as benighted as Gentiles, as they are often the target of hatred and rejection in the JEM.

If every Jewish work of art was as obvious as Portnoy’s Complaint, The Graduate or Meet The Parents, even the dullest of Gentiles would catch on. With JEM, Jewish artists enjoy(ed) the freedom to subtly communicate and reinforce their worldview, safe in the knowledge that Whites would be blind to it. Take, for example, this ill-informed piece about Uncharted 2 celebrating its supposed reinforcement of White endogamy. As will be demonstrated, precisely the opposite is true. Fittingly, the blinding and/or blindness of their enemies is a common motif.

Sometimes even non-White actors/characters portray an Aryan or Semitic cipher to camouflage the true meaning of a work. Brahmin emphasizes the importance of researching names when examining esoteric art, as they’re often the key to identifying who is who. This is what we’ll be doing with Uncharted, as names cognate with Biblical and mythological archetypes (God Masking), or that describe animals, plants, elements, colors, and other descriptors, can tell us if a character is Semitic or Aryan. For example, Apollo, Ares/Mars, and Zeus/Jupiter are archetypes that personify the Aryan male.

Today anti-White hostility is readily apparent in the media, but if you want to know when crafty Jewish authors are giving you the middle finger behind the curtain you must read Brahmin’s groundbreaking thesis at The Apollonian Transmission and in his upcoming books. It will open your eyes to a whole new world. The following analysis assumes you’re completely new to JEM, so you can pick it up as we go along.

Naughty Dog vice president Neil Druckmann accepts awards for best writing in a video game at the 2014 and 2017 Writers Guild Awards for his work on The Last of Us and Uncharted 4. It must be easy to win awards when you’re part of a secret club!

I’m confident that Druckmann is Naughty Dog’s resident esotericist after having studied his work. It’s possible that none of his coworkers know about the subtext discussed below, but multiple Jews have held key positions on his titles. I bring this up not to suggest some sort of Jewish conspiracy (besides, perhaps, the oft-observed ethnic networking), but rather because JEM is more likely given the circumstances. For example, lead writer Josh Scherr and lead designer Emilia Schatz are self-identified Jews. Several others have names and appearances that suggest Jewish ancestry (such as co-president Evan Wells).

Druckmann is curiously absent the third installment, Drake’s Deception, but I will touch upon aspects that appear to retain his signature. It follows that he made contributions given his involvement with the franchise. My guess is that he helped lay the groundwork but refused to put his name on it due to artistic differences with writer/director Amy Hennig, whom he later allegedly ousted from the company.[4] When he replaced Hennig as writer/director on the fourth game he scrapped much of her work, causing one of the key voice actors to quit due to “weird changes” to the script.[5]

Nathan Drake, a crypto-Jewish hero

The Indiana Jones of the Uncharted games is Nathan Drake ( Morgan). Note that on its own, a Biblical or Hebrew name does not guarantee that a character is a Jewish cipher in the JEM. The given name Nathan means “he gave,” while the longer Nathaniel means “god gave.” This is similar to the meaning of the Hebrew name John (lit. “graced by Yahweh” or “Yahweh is gracious”), the patronymic surname of Indiana Jones (lit. “son of John”). In other words, Yahweh has favored our protagonist.

Ironically, the Old English surname Drake is what gives Nathan’s racial identity away; it’s a byname meaning “snake” or “dragon.” Ostensibly he adopted it after his childhood hero Sir Francis Drake, similar to Jones’ adoption of the nickname “Indiana.” Yet the serpent is one of the most important animal symbols in Jewish art – vines and dragons are variants of it in the JEM – and these identify Semitic (or Judaized) figures.[6] Incidentally, Indiana Jones’ ophidiophobia (“Why does it always have to be snakes?!“) serves as an irreverent in-joke to cognizant Jews.

The surname Morgan isn’t mentioned much in the games. It appears to be a reference to Morgan le Fay of Arthurian legend, particularly “the unpredictable duality of her nature, with potential for both good and evil.”[7] Indeed Drake’s penchant for murdering hundreds of men over the course of his adventures makes him the posterboy of what Clint Hocking terms ludonarrative dissonance. Druckmann has addressed and rejected this criticism,[8] as Drake’s real surname is an esoteric admission that he was never intended to be a paragon of morality.

The name Morgan has its own meaning which relates to Drake’s Jewish nature. It stems from the Old Welsh “Morcant” meaning “sea chief,” “sea protector,” “sea defender,” or “sailor/captain,” which may be a Biblical reference to Noah and Noah’s Ark. Indeed, both Uncharted 1 and Uncharted 4 begin with Drake aboard a boat, and water-based settings figure throughout the franchise. This is significant as water is an Aryan element in the JEM related to blood and admixture.[9] Hence the surname implies that Drake is the master or shepherd of the Aryan flock and that he’s a casanova among its female sheep (his “ark”). This interpretation is corroborated by plot details discussed next.

Nathan Drake, our crypto-Jewish hero, as seen in Uncharted 4.

Nathan Drake’s Aryan love interests

Before we continue, neophytes should understand one of the key themes of the JEM. Namely, Jewish authors such as Druckmann are encoding a “mating call” in their work, which is well illustrated in Uncharted. The objects of their desire are blonde, blue-eyed (Aryan) women. The Jewish obsession with blondes is well-documented,[10] and it is why Brahmin proposes that Judaism is a Semitic bride gathering cult. For example, the name “Indiana” is another Jewish in-joke alluding to sexual intercourse with the Greco-Roman goddess Artemis/Diana, the personification of the coveted Aryan female. Imagine the chutzpah of marketing a film/character to a mostly White male audience that covertly boasts of their racial cuckoldry!

In the first game Drake becomes romantically involved with an attractive independent journalist named Elena Fisher. Her given name is cognate with the Greek name Helena, which in the JEM is a reference to the unmatched beauty Helen of Troy.[11] Additionally, when paired with a Jewish suitor their relationship becomes an esoteric celebration of the proto-Jewish or Semitic infiltration of Hellenistic Greece. As such, this name is usually – but not always – reserved for Aryan women and Elena fits the phenotype exactly (though, inexplicably, her eyes will change from blue to brown or gray in the third and fourth installments).

Elena Fisher personifies the coveted Aryan female, referencing the legendary beauty Helen of Troy. Her eyes inexplicably changed from blue to brown-gray as the series went on.

 The surname “Fisher” may class Elena as Christian, where references to fish often connote Jesus Christ as the “Fisher of Men.”[12] Fish are also an Aryan aqueous resource in the JEM (one ingredient in the Consumption motif). If perhaps a bit of a stretch, Elena’s hunt for news scoops can be interpreted as a reference to the Goddess of the Hunt, Artemis/Diana. All things considered Elena is a distinctly non-Jewish love interest, while Drake is akin to the seducing serpent in the Garden of Eden. Drake even engages in “neg-ing” when he cruelly abandons Elena part way through their first adventure together.[13] When they reunite she eventually forgives the betrayal, accepting that his aloofness is part of his roguish charm.

The sequel takes place sometime later when their relationship is on the rocks. In Elena’s absence Drake has teamed up with a fellow thief named Chloe Frazer; she’s an auxiliary woman – and they rekindle their romance. Her given name is a cognate of Demeter/Ceres, the Greco-Roman goddess of agriculture, itself a common archetype in the JEM associated with Aryans and fertility.[14] This is emphasized by the surname Frazer, which is “the Anglicized form of the Gaelic personal name Frasach (meaning) the generous/fruitful one.”[15]

Chloe Frazer references Demeter/Ceres, the Greco-Roman goddess of the harvest. As an Indian-European mix (or the daughter of Saturn/Cronus, a Semitic deity), she’s not as desirable as a full-blooded Aryan.

 When Drake and Chloe unexpectedly run into Elena again mid-adventure, she’s accompanied by a cameraman named Jeff Wynis. Jeff is a potential rival for Elena’s affections, but he’s immediately eliminated when he’s shot and killed by some enemy soldiers. Thus we’re not terribly concerned if he was an Aryan or Semitic sexual competitor. What’s important is that with Jeff out of the picture, Druckmann has set up a love triangle between Drake, Elena, and Chloe. Given that Elena is a blonde, blue-eyed woman and Chloe is an Indian-European mix with black hair and tanned skin, no points for guessing who he ends up with. The bride gathering cult is, at its heart, a eugenics cult desiring Aryan features.

Chloe and Elena meet in Uncharted 2.

 Cassie Drake & the Cassandra of Greek myth

Drake and Elena have more adventures together in the third game, get married, and by the end of the fourth game have a daughter named Cassie. She’s an example of the Cassandra archetype,[16] a character from Greco-Roman myth who rejects Apollo’s romantic advances. To be clear, the JEM archetype differs from the prevailing “Cassandra metaphor.” The archetype is deployed to demoralize White men as Cassandra(s) reject them in favor of non-White sexual partners.

Hence Drake and Elena’s daughter Cassie, although just a child, has been set up to reject a White suitor in line with the archetype. This is the sort of subtle racial slights that Jews can incorporate into a story; should Cassie feature in future installments, I predict that she’ll be paired with a Jewish or non-White love interest.

In fact, there are two examples of the Cassandra archetype in the Uncharted series as Drake’s mother is also named Cassandra. Thus, we infer that she was an Aryan woman who chose to marry a non-Aryan man. This tells us that Drake inherited his Jewishness from his father, an arrangement not uncommon in the JEM,[17] which reinforces the notion that Jews are inherently admixed while simultaneously corroborating Brahmin’s concept of the matrilineal ruse.

Drake’s mother and daughter reference the Greco-Roman figure Cassandra, who famously denied Apollo’s advances. Note the subtly Jewish features of Cassie’s face. Her t-shirt shows a golden flame surrounding a blue lotus flower, an esoteric “blending” of the Jewish Fire God with an Aryan color symbol.

Sully the trickster & Sam the king maker

Drake’s mentor and father figure is the veteran thief Victor “Sully” Sullivan. His given name is self-explanatory, but the nickname Sully means “south meadow,” where the South is typically understood as a non-Aryan realm (in contrast to the Hyperborean North). The same designation applies to the East versus the West, hence “Sully” seems to be a Semitic ally.

This is corroborated by the meaning of the Irish surname Sullivan, which stems from the basic word súil (lit. “eye”). The latter half of the name is contested; in full it can mean “one-eyed,” “quick eyed,” “little dark-eyed one,” or “hawk eyed.” This ambiguity is actually handy from the esotericist’s point of view, as the name can reference multiple mythological figures to convey Sully’s personality and archetype.

If Sullivan means “one-eyed,” he’s likely channeling the one-eyed Norse god Odin. However, if the name means “hawk eyed,” Sully is posing as the Arthurian wizard Merlin (there’s a species of pigeon-hawk called the merlin). Indeed Druckmann may be intelligently referencing both of these figures, who, like Sully, are wizened tricksters. Frequent references to Norse myth (handed down to us from the Church) and Arthurian legend appear in the JEM, and these myths appear to hew closely to the symbol language. Later, we’ll see the odd reference built upon symbols from Incan mythology as well as Hinduism/Buddhism, but these are outliers/one-offs from my personal study of JEM.

Victor “Sully” Sullivan is Drake’s mentor and partner in crime, a trickster like Odin and Merlin. Note the encoded Ouroboros symbol on the door in the background ( see my analysis of Annihilation for how it relates to JEM).

Drake’s older brother Samuel is introduced in the fourth game. The sudden appearance of a down-on-his-luck older brother brings up an interesting motif in the JEM whereby siblings (especially brothers) may be racial rivals.[18] However, the name Samuel tends to be a Semitic identifier in the JEM so the Drakes don’t appear to follow this pattern. His Hebrew name means “God listened” or “God heard,”[19] suggesting God has answered Nathan’s prayers with Samuel’s reappearance.

The Biblical Samuel is the “king maker,” and Sam fits this role perfectly. Nathan has given up “treasure-hunting” (having married Elena) and is living a mundane existence; it is Sam’s return that coaxes Nathan into joining one last adventure. Sam surreptitiously collects some pirate gold during their quest, which is later used to purchase the company that Nathan works for (Nathan takes over as boss, becoming “king”). As a result, Nathan and Elena are set for life when they complete the treasure salvage in Malaysia that his former boss had been planning.

Sam, the “king maker,” rescues his brother from his life of doldrums.

The Frankish motif

In Uncharted: Among Thieves, Drake befriends an old German explorer living in the Himalayas who was originally hired by the German National Socialists to find the entrance to Shambhala. His name is Karl Schäfer, which reveals that he’s another Semitic cipher. Characters named Karl and its cognates compose what Brahmin terms the Frankish motif. His surname means “shepherd,” an occupation that aligns with Semitic archetypes such as Moses and Hermes/Mercury. As the latter was a “soul guide” to the Underworld or afterlife, Karl’s role is to guide Drake towards Shambhala, which is synonymous with Heaven or paradise.

It’s possible there’s another example of the Frankish motif in the third game, where we find the Englishman Charlie Cutter (Charles is a cognate of Karl). Despite his Anglo-Saxon name and appearance, Charlie is Drake’s trustworthy brother-in-arms. His surname, originally an occupational name for a cloth cutter, may also suggest a woodcutter. Wood is a symbol representing the Aryan as a consumable resource for the Jewish Fire God, wood that Charlie metaphorically “chops down” when killing foes.[20]

In the fourth game, we learn that Drake’s employer Jameson is married to a woman named Karla. It’s a minor detail for a character we’ll never meet, but it’s patterns like this that confirm the symbol language is at play. What’s important here is that these characters are Drake’s allies, which is why Brahmin suggests the Frankish empire was either Jewish, philo-Semitic, or inadvertently aligned with Jewish interests. We’ll see several historical references to anti-Semitic figures next, in the manner of Indiana JonesBelloq (a reference to the writer Hilaire Belloc).

Karl Schäfer and Charlie Cutter, possible examples of the Frankish motif. Note that Charlie wears black and green, Semitic colors in the JEM symbolism.

Antagonists in Uncharted: Drake’s Fortune

Atoq Navarro, a Peruvian Mestizos archeologist – and thus Drake’s treasure-hunting rival – is the main antagonist in the first game. His given name stems from Incan astronomy where a dark constellation called Atoq represents the fox.[21] The fox may function as a Semitic identifier related to the Teumessian Fox of Greco-Roman mythology, while the surname “Fox” and its cognates are also common Jewish names (note that Drake thinks Crash Bandicoot is a fox in Uncharted 4). In Incan mythology the fox is a thief that is said to have deceived the gods. Wikipedia states:

“(T)he deity Cuniraya Viracocha was angered by a fox and stated that, ‘As for you, even when you skulk around keeping your distance, people will thoroughly despise you and say ‘That fox is a thief!’ When they kill you they’ll carelessly throw you away and your skin too.’ In other narratives, the fox is said to have tried to steal the moon but the moon hugged the fox close which resulted in the spots on the moon.”[22]

These details are thematically appropriate. The latter anecdote arguably posits Atoq as a Semitic figure via an association with the Moon God Sin.[23] Alternatively the fox and Moon’s embrace dovetails with Atoq’s kidnapping of Elena, as she is associated with the Moon via the Artemis Daphnaia motif.[24]

“Navarro” is a Spanish and Sephardi Jewish surname, further hinting that he’s a Semitic figure. Thus we have what appears to be a Caducean Conflict wherein both protagonist and antagonist are esoterically indicated Jewish bride gatherers attempting to obtain El Dorado.[25] Essentially they are both after gold as a symbol of the Aryan’s blonde hair.[26]

The secondary antagonist is a man named Gabriel Roman. His given name is taken from the archangel, where, writes Brahmin: “Angels, in general, as figures, are Aryan with a few exceptions.”[27] The surname Roman ties him to the Roman Catholic Church.[28] Atoq kills him when he’s overcome by the corrosive power of the game’s MacGuffin, the cursed mummy inside the El Dorado sarcophagus.

Atoq Navarre and Gabriel Roman. Note Atoq wears black (a Semitic color) while Roman wears white and blue (Aryan colors).

The tertiary villain is an Indonesian treasure hunter named Eddy Raja. Raja is an Indian name meaning “king,” where names indicating royalty commonly identify Aryan characters in the JEM.[29] Thus despite his surface-level race, Eddy can be read as a historical reference to King Edward I, who famously issued the Edict of Expulsion in 1290. Hence he’s an inherently anti-Semitic villain! Indeed Raja manages to capture and imprison our hero, but Elena breaks Drake out of his prison cell (a bit like Oliver Cromwell “freeing” the Jews).

Eddy Raja is a reference to King Edward I. Note that he wears bright yellow and gold jewelry (Aryan colors/metal).

 Antagonists in Uncharted: Among Thieves

The main villain in the second game is a Serbian war criminal named Zoran Lazarević. Zoran is a common Slavic name, the masculine form of Zora, which means “dawn” or “daybreak.” It comes from the Zorya of Slavic mythology, “the two guardian goddesses, known as the Auroras. . . the Morning Star and the Evening Star.”[30] To wit, Druckmann is drawing a line between these Slavic goddesses and their Greco-Roman counterparts Eos/Aurora (the Goddess of Dawn), and Hesperus/Venus (the Evening Star). Indeed the Slavic name Zora is etymologically linked to Zohra, the Islamic name for the Planet Venus!

Saliently the masculine form of the name is linked to Lucifer (also the dawn-bringer and Morning Star). Brahmin argues that Lucifer is an epithet for Apollo,[31] implying Zoran is a god-masked Apollo. The smoking gun? Zoran’s official bio in Uncharted 4 informs us that he had a “love for the writings of Neitzsche,” whose philosophy famously proposed the Apollonian Dionysian dichotomy. That Apollo is repeatedly vilified as the personification of the “anti-Semitic Aryan” by Jewish authors is one of several reasons why Brahmin suggests we should embrace Apollo as our representative God.

The Serbian surname Lazarević is derived from the Hebrew name אֶלְעָזָר (Elʿazar or Eleazar), meaning “God has helped,” likely because Zoran manages to obtain the power of the story’s MacGuffin in the finale (though Drake still manages to defeat him). This heals Zoran’s burn scars which covered part of his face (an allusion to a fateful encounter with the Jewish Fire God, perhaps?). Alternatively the surname may describe Apollo as naturally gifted.

As a Serbian war criminal we can assume that Zoran is guilty of ethnic cleansing. This is likely a veiled criticism of the Apollo Cult’s eugenic Thargelia rituals, yet constitutes what Brahmin calls Conscious Ethnic Projection (CEP) given Israel’s crimes against the Palestinians. Indeed in December 2019 the International Criminal Court in the Hague announced that would investigate Israeli war crimes, which was predictably met with accusations of anti-Semitism.

Zoran’s name is a reference to “dawn” and “daybreak,” and the Slavic Goddess of the Morning Star, esoterically connecting him to Lucifer, and, by extension, Apollo.

The power of the Cintamani Stone of Buddhist and Hindu mythology is what heals Zoran. Here the stone is depicted as a blue orb in the center of a white tree referred to as the Tree of Life. The sphere’s blue coloration, which matches the sky and the Aryan’s blue eyes, indicates it is an Aryan power source.[32] This plot device strikingly communicates the bride gathering cult’s obsession with the Aryan as a rejuvenating genetic resource. Given its color, power, shape, and position within the tree, this MacGuffin is the physical manifestation of the Tiferet, the sixth Sephira on the Tree of Life representing the planet Jupiter in Jewish mysticism.

The Cintamani Stone in the Hindu/Buddhist Tree of Life, a stand-in for the Kabbalistic Tree of Life.

Zoran’s left-hand man is the treaure hunter Harry Flynn. He’s another Aryan villain: the name Harry (as distinct from Harrold) is cognate with Henry, ultimately stemming from the Old German “Haganrich,” where hagan means “enclosure.” Names referencing enclosures often indicate a god-masked Apollo, whose name originally meant “wall,” “fence for animals,” and “assembly within the limits of the square.”[33] Here we gain further insight into Indiana Jones’ rejection of his given name Henry; he is, in effect, rejecting the implied association with Apollo!

Things get even more interesting: The surname Flynn, which means “reddish” or “ruddy complexion,” is another Aryan identifier in the JEM related to Adam the Red.[34] In other words, the enclosure referenced with “Harry” is the Garden of Eden. Thus Druckmann has strongly corroborated what Brahmin calls the Eden Proof (feel free to pause here to read this essential article).[35]

Harry Flynn, an esoteric reference to Eden and Adam, strongly corroborates what Brahmin terms “the Eden Proof.”

 Zoran’s right-hand man is a black man simply named Draza. His race in the surface narrative appears to camouflage a historical figure, one Draža Mihailović, a Yugoslav Serb general who was convicted of high treason and war crimes by the Communist authorities during the Second World War.[36] As a staunch Royalist and Nationalist, the anti-Communist Mihailović is thus another villainous anti-Semite, from which we infer that Druckmann stands on the side of the Judeo-Bolsheviks and their unparalleled atrocities.

Antagonists in Uncharted: Drake’s Deception

Despite Druckmann’s supposed sabbatical from Uncharted‘s third chapter, we find what appears to be more JEM symbolism within it. The main antagonist is Katherine “Kate” Marlowe, the English leader of an over 400-year old hermetic Order. Katherine would follow JEM naming convention as a reference to Hecate/Trivia,[37] as “Kate” (and its cognates) are believed to stem from the latter half of “Hecate.” As the third aspect of the Triple Goddess, the old crone, Katherine is an older woman who personifies a corrupted, witch-like, and/or Judaized Aryan female. She metaphorically enters the Underworld when she’s consumed by quicksand in the game’s finale.

The game helpfully informs us that Queen Elizabeth I, Francis Walsingham, John Dee, Walter Raleigh, and Francis Drake belonged to Kate’s Order. This is an allusion to the Illuminati,[38] and corroborates Brahmin’s observation that the JEM outs historical crypto-Jews.[39] This also seems to apply to the game’s mention of T.E. Lawrence (a.k.a. Lawrence of Arabia) whose surname is cognate with Stephen (these identify Semitic ciphers in the JEM). Here the age of the Order may imply an Aryan organization due to the symbolism of the number four, though typically the Illuminati/Freemasons are depicted as subordinate to Jewish interests.[40]

The surname Marlowe is a habitational name for someone who lived in Morlaix, Brittany, a peninsula in the northwest of France. This may indicate her family (or the Order itself) came with the Norman Invasion of England in 1066. Alternatively the name Morlaix sounds like mort lait which is French for “dead milk.” Jewish esotericists may imply “the milk has gone sour” or “has run dry” with such female characters.[41] Just as the crone represents the end of the life cycle, the implication here is that Zionist Freemasonry has “run its course” or has become corrupted.

As Katherine appears to have been consciously developed within the JEM framework, it seems likely that Druckmann conceived her. In contrast, Marlowe’s second-in-command is a man simply named Talbot, which means “messenger of destruction.” It seems to me that Talbot is one of Hennig’s creations, named in homage of David Talbot, the head of a similar secret society in Anne Rice’s The Tale of the Body Thief. Hennig had previously worked on games starring vampires, so it follows that she’d be a fan of Rice’s work.

Katherine “Kate” Marlowe is likely an allusion to Hecate/Trivia, a witch-like archetype in the JEM. Sister Catherine, seen briefly in Uncharted 4, is another example. She’s a strict nun who watches over the young Drake during his stay at a Catholic orphanage.

Antagonists in Uncharted: A Thief’s End

Druckmann was back in the driver’s seat for the fourth game. Here we find an imaginary villain named Hector Alcázar. In Brahmin’s estimation Hector – the legendary Trojan killed by Achilles – is a Semitic figure.[42] The Spanish surname is a word for a type of Moorish castle or palace, as well as a habitational name for someone from Spain, suggesting perhaps Sephardi Jewish roots (indeed Hector looks as though he could be Drake’s father!). Alternatively, it may suggest the infamous island prison Alcatras, as Sam supposedly befriended Hector while the two were inmates in prison.

It is my suspicion that Alcázar, as “Butcher of Panama,” is a historical reference to Manuel Noriega Moreno. “Moreno” is a Spanish, Portuguese, and Sephardi Jewish surname, possibly a derivative of the classical Latin “Maurus” meaning “Moor” (which would tie into the aforementioned meaning of Alcázar). Perhaps Druckmann is telling us that Noriega was a Jew. Alternatively Noriega’s ties to the United States intelligence agencies made him a puppet, an “imaginary villain,” just like Alcázar. This relates to Brahmin’s concept of the Caducean phenomenon.

The real villain is a White man named Rafe Adler. His given name (pronounced like “safe”) has multiple origins, the most likely being the Old Norse variant which means “counsel of the wolf,” or “wise wolf.” The wolf is an animal totem commonly assigned to Aryan characters in the JEM.[43] Here it is paired with a German surname that means “eagle.” This is revealing, as both the wolf and the eagle are among Zeus/Jupiter’s sacred animals. Thus at bare minimum Adler is a clearly defined Aryan villain, if not a god-masked Zeus (Zeus is an Aryan god hated for having exiled Saturn and Vulcan, the latter two being important Semitic deities in the JEM).

Nadine Ross and Rafe Adler in Uncharted 4.

A black woman named Nadine Ross is Adler’s accomplice. Her given name is of Arabic origin meaning “admonitory/messenger,” which is contradicted by its secondary meaning of “Showerer of blessings.” Thus she’s indicated as neither good nor evil, or someone between an ally and a villain. Indeed she does not seem terribly concerned with killing Drake, and would later star in the spin-off Uncharted: Lost Legacy alongside Chloe as her partner in crime.

Her surname may descend from the Gaelic word for “headland,” which is “a narrow piece of land that projects from a coastline into the sea.” This clearly relates to her paramilitary outfit “Shoreline.” It can also mean “a strip of land left unplowed at the end of a field,” which implies she is neither sexually penetrated nor inseminated, i.e. a virgin.

These clues imply that Nadine is a god-masked Athena Parthenos, virgin goddess of war (and one of Zeus’ children). More specifically, as a black woman Nadine appears to venerate Martin Bernal‘s (discredited) theory of “Black Athena,” which is based on Plato’s notion that Athena was originally inspired by the “war-like” Egyptian goddess Neith.

Moreover these meanings imply Nadine is a lesbian: In the JEM symbolism, water represents the Aryan as an aqueous resource, so if “Ross” means something like “peninsula,” Nadine is posited as the hard, masculine, earthen element penetrating the sea. The sexual connotation of “unplowed field” still applies as fully compatible with lesbianism.[44] Athena mourned the accidental killing of her beloved friend Pallas by taking her name, becoming “Pallas Athena,” the implication being they were more than friends. Indeed an official holiday illustration depicts Nadine and Chloe blushing under the mistletoe.

The Jewish experience in microcosm

Often JEM takes the form of a parable where important historical conflicts are reduced to a microcosm. Let’s explore a simple example from Uncharted 4, when Drake spends some time in a Panamanian prison. This section of the game begins with a fist fight between him and a Spanish-speaking prisoner named Gustavo. “Gustavo” is the Spanish version of the Old Swedish name “Gustaf,” meaning “staff of the Geats.” To wit, Drake’s conflict with this “Spanish” thug is a parable of the Jewish struggle for dominance in Visigothic Spain reduced to a microcosm.

The fight is interrupted by a crooked prison warden named Vargas, who’s a minor villain. His is a Spanish habitational name stemming from a knight named Iván de Vargas who “distinguished himself in the (re)conquest of Madrid,”[45] allowing Christians to supplant Muslims at the center of the city. The reader will be aware that Jews opened the gates to the Moorish invasion of Spain, so Vargas is yet another reference to an historical anti-Semitic villain. Both Gustavo and Vargas will meet their demise as Drake escapes – effectively a “dunk” on Catholic Spain, which is a sore spot for Jews due to the counter-Semitic measures taken during the Spanish Inquisition.

Apollo versus Jesus in Uncharted 4

As we saw in Uncharted 2, names cognate with Henry often indicate a god-masked Apollo – Jewry’s archnemesis. This appears to be the case with Druckmann’s reference to Henry Avery, a legendary pirate, in Uncharted 4. In the game’s plot we learn that Henry Avery founded a pirate utopia called Libertalia with the help of eleven other legendary pirates. The “twelve pirates” who pooled their gold together are possibly the deities of the Greco-Roman pantheon related to the Zodiac.[46]

Henry tried to take the colony’s treasure hoard for himself, and poisoned the other pirates with the help of an accomplice named Thomas Tew. This may represent Apollo supplanting the other gods to become the most important deity. However, he failed: Thomas stabbed Henry in the back in an attempt to take the treasure for himself. In the finale we learn that Henry and Thomas killed one another.

Characters named Tom are often Christ figures in the JEM where the apostle “Doubting Thomas” is considered the “twin of Christ” (indeed Thomas means “twin” in Hebrew).[47] Thus the rise and fall of Libertalia, with its ill-fated Apollo and Christ figures, may be a parable of Christ’s victory over Apollo and the collapse of the Ancient Roman Empire.[48] Of course, Christ was crucified by the Romans and so Thomas Tew never made it out alive, either.

However, there may also be an encoded political message here. Note the similarity between Henry Avery’s pirate sigil and the Skull and Bones society’s logo. Iconography present in Henry’s mansion points to his organization being something akin to Freemasonry, which would apply to Skull and Bones. Also note that Skull and Bones was started by two key figures, and had twelve original members. Hence the game’s backstory may communicate that Skull and Bones was an Aryan movement attempting to rob America that collapsed due to the Christian beliefs of its members.

Skull and Bones (a.k.a. Order 322) is an important organization in American politics and one that seems to be referenced in films. Take the famous football scene from The Dark Knight Rises for example, in which a luxury suite numbered 322 explodes. The stadium where this scene was filmed does not contain a suite with that number, suggesting the detail is a deliberate reference. See also the Prescott family (i.e. Prescott Bush, a member of Skull and Bones) in Life is Strange.

Henry Avery, whom Drake refers to as a “paranoid psychopath,” has a golden harp in his mansion. The harp is one of Apollo’s symbols. Also note the sunbursts on the floor and the golden suns on the doors in the mansion, more Apollonian symbols. On the doors, beneath the sun, there’s an encoded Masonic compass which is missing its partner, the square.

Other JEM symbolism in Uncharted

There is much, much, more to explore, but for brevity’s sake I will highlight only a few examples. In many areas the correct path forward is subtly marked with yellow, which guides the player as if on a “yellow brick road.” Yellow, like gold, is an Aryan color corresponding with blond hair and the sun. Blue is also an Aryan color due to the Aryan’s blue eyes. Take note where blue and yellow are combined in props or costumes. Green,[49] on the other hand, is a Semitic color, while “purple is where an Aryan blue meets red, the color of vulnerability to admixture.”[50] Thus Drake wears a green shirt and Elena wears a purple shirt as they share dinner and a passionate kiss in Uncharted 4.

Costume colors matching the esoteric racial identities and themes appear in this scene from Uncharted 4.

 JEM number symbolism is also present (keep your eyes peeled for the number six), as is Hebraic gematria. For example, in Uncharted 4 the Saint Francis cathedral – the orphanage where Drake stays as a boy – is addressed 1016. In Hebraic gematria, 1016 corresponds to a Hebrew word meaning “what is redundant or overlapping.” This is a religious slight describing Christianity from a Jewish perspective. Other associations with 1016 appear in 366, where we find “Alliance” (describing Drake and Sam or St. Francis as a crypto-Jew allied with the Catholic church) and 456, “an orphan; a fatherless child” (reflecting Drake’s childhood).

The Saint Francis cathedral is addressed 1016, corresponding to meaningful Hebrew words via gematria.

Eagle-eyed players could have a field day sifting out all of the JEM tropes. Perhaps the most noteworthy motif is the franchise’s general focus on flashy water effects. Throughout the series, Drake will navigate river rapids on a sea-doo, infiltrate a tanker as it’s tossed about at sea, escape a sinking cruise ship, and so on. Ostensibly Naughty Dog’s designers wanted to show off the technical power of the Playstation with their visual effects wizardry. Yet as mentioned earlier, water (especially fresh water) is an important symbol representing the Aryan as an essential resource (Semites are a desert-dwelling people, after all).

What this means for Sony, Naughty Dog, and Amy Hennig

That Naughty Dog’s games contain Jewish Esoteric Moralization raises serious concerns about Druckmann’s leadership. Dissidents will certainly want to boycott the company, but what about the studio itself? Can straight, White, Christian men working under his regime truly expect fair and equal treatment, given his deep-seated racial/religious bias? How many non-Jewish employees have been passed over for promotion, simply because they’re the “enemy”? And has he made any passes at blondes working there, such as the actresses he hires to portray his characters?

Of course until JEM becomes a widely known phenomenon Druckmann can deny and deflect with exoteric alibis. Yet the scandal surrounding Amy Hennig’s departure from the company seems to be the clincher. As mentioned, despite her industry experience Hennig was allegedly “forced out” by Druckmann and Bruce Straley. This analysis reveals the likely motive: Her ideas were simply incompatible with the esoteric subtext Druckmann sought to insert! Hypothetically, he could rally his co-ethnic male peers to his side but had to leave her in the dark. And so he and Straley allegedly “stonewalled” her, which must have been personally and professionally devastating to her.

Three’s a crowd: Amy Hennig was allegedly forced out of the company by Neil Druckmann and Bruce Straley.

Hennig is a cut above most video game writers, but like most non-Jewish authors she probably thinks of her work as having no purpose beyond entertainment. It should be self-evident that the intricacy and purpose behind Druckmann’s work is, in its own way, impressive and imitable. If left unchallenged, he will no doubt become something like the Steven Spielberg or Stan Lee of video games. His other baby, The Last of Us, is widely acclaimed – despite its many shortcomings in game design – purely because of its production value and story.

Brahmin argues we must treat our own Art with the same care and respect because of its power to shape the culture and attitudes of our people. A “return to sophistication,”[51] both in how we write stories and interpret them, will inevitably require “the establishment of an agreed upon, shared symbolism.”[52] Race-conscious White writers can begin the process of moralizing our people by simply reversing the way in which Greco-Roman archetypes are deployed in the JEM (for some quick tips, click here). Applying Roman Interpretation to Jewish art is an education in itself that will yield many important building blocks.

Lastly, I feel Sony should send in a Japanese task force to radically restructure Naughty Dog from top to bottom. This likely won’t happen, but the debacle surrounding The Last of Us Part 2 and its bizarre political agenda would provide the perfect cover for terminating Druckmann’s employment. Hennig could be invited back as the lead writer/director, which would signal a return to form while pleasing stalwart fans. At the very least Sony should audit the software marketed by former Naughty Dog employee Andrew Maximov called “Promothean A.I.” to determine if he has stolen any of the studio’s intellectual property. Prometheus is, after all, a Semitic figure who stole fire from the Gods.

Notes and Citations

[1] Rubin directed the original Crash Bandicoot games, which are legitimately good, as well as the Jak & Daxter trilogy (which are solid if not spectacular). His games were more about fun than politics, and many fans have been unhappy with Naughty Dog’s direction since his departure.

[2] Michelle Lanz, “A peek into Naughty Dog game creator Neil Druckmann’s creative process,” the Frame, July 13, 2016

[3] ibid.

[4] Paul Tassi, “‘Uncharted’ Writer/Director Amy Hennig Reportedly ‘Forced Out’ At Naughty Dog,” Forbes, March 5, 2014 (archive link)

[5] Kyle Orland, “Alan Tudyk: I left Uncharted 4 over ‘weird changes’ to script,” October 20, 2015

[6] Mark Brahmin, REM: Racial Esoteric Moralization (Washington Summit, 2020) book #, chapter: “Garden of Eden Part II: The Jewish Serpent & Jewish Tree of Knowledge

ii. M. Brahmin, ibid, book #, chapter: “Garden of Eden Part III: Seth as Serpent Seed and Sargon of Akkad as Serpent

[7] Morgan le Fay, Wikipedia

[8] Chris Suellentrop, “‘Uncharted 4’ Director Neil Druckmann on Nathan Drake, Sexism in Games,” Rolling Stone, May 24, 2016.

[9] M. Brahmin, ibid., book #, chapter: “Baptism and Anointing: Symbols for Copulation and Sexual Interaction

[10] See also Yaron Ben-Naeh, “Blond, tall, with honey-colored eyes: Jewish ownership of slaves in the Ottoman Empire,” Springer Science + Business Media B.V., 2006

[11] M. Brahmin, ibid, book #, chapter: “The Value of Homer

ii. See also Lena in Annihilation, Ellen Biederman in Deep Impact, a character originally named Helen in Super Bad, Ellen (“The Lady”) in The Quick and the Dead, Helena Harford in Eyes Wide Shut, and so on.

[12] M. Brahmin, ibid, book #, chapter: “Homosexuality Part VII: The Aryan Jonah and the Pederastic Synagogue

ii. See the obvious Christ figure Spurgeon “Fish” Tanner in Deep Impact.

[13] M. Brahmin, ibid, book #, chapter: “The ‘Neg-ing’ Jewish Husband and the Christian Wife

[14] See also Chloe Price in Life is Strange, Chloe in Deep Impact, and Josie Radek in Annihilation.

[15] Frazer, Wikipedia

[16] See “Names referencing racial cuckoldry against Aryans” in M. Brahmin, “Names Part II: The Importance of Names in REM, Common names & Exoteric Alibis

ii. See also Cassie in Annihilation, and Cassidy in Life is Strange 2.

[17] See also the admixed Leo Biederman in Deep Impact, whose mother is named Ellen (also a reference to Helen).

[18] M. Brahmin, ibid, book #, chapter: “Aryans as ‘First Born,’ Jews as ‘Second Born’ & The Curse of Cain

ii. See Shaun and Daniel Diaz in Life is Strange 2 and Kain in Annihilation.

[19] See also Sam in The Last of Us and Sam Flynn in Tron: Legacy.

[20] M. Brahmin, ibid, book #, chapter: “Semitic Fire Gods

[21] Marina Jones, “The Dark Constellations of the Incas,” Futurism, August 10, 2014

[22] Foxes in Inca mythology, Wikipedia

[23] M. Brahmin, ibid, book #, chapter: “‘Sin’ as an Original Jewish God?

[24] M. Brahmin, ibid, book #, chapter: “The Daphne Motif and the problem with Laurels

[25] M. Brahmin, ibid, book #, chapter: “The Caducean phenomenon

[26] M. Brahmin, ibid, book #, chapter: “Star of David, Power Rings, Crowns and Gold

[27] M. Brahmin, ibid, book #, chapter: “The Racial Identity of Christ’s Parents Part II: The Annunciation Proof

[28] See also Roman Castevet in Rosemary’s Baby.

[29] See “Names Indicating Aryan Characters or ‘Aryan Identifiers'” in M. Brahmin, “Names Part II: The Importance of Names in REM, Common names & Exoteric Alibis

[30] Zorya, Wikipedia

ii. See also Zhora in Blade Runner as a reference to Venus.

[31] M. Brahmin, ibid, book #, chapter: “Esoteric Apollo: Lucifer, an imperfect name describing an Aryan God

ii. See also CLU in Tron: Legacy.

[32] See color symbolism, M. Brahmin, “The Parabolist’s and Propagandist’s Quick Reference Guide for Creating A.I.M

[33] M. Brahmin, ibid, book #, chapter: “Apollo, the Wall, the Enclosure, the Garden, the Assembly and the Eden Proof

ii. See also Henry in The Last of Us, Little Henry in American History X, and Coach Harris in Revenge of the Nerds.

[34] See “Adam the red,” M. Brahmin, ibid., book #, chapter: “The Garden of Eden Part I: Adam the Aryan Cuckold

[35] M. Brahmin, ibid, book #, chapter: “Apollo, the Wall, the Enclosure, the Garden, the Assembly and the Eden Proof

[36] Draža Mihailović, Wikipedia

[37] M. Brahmin, ibid, book #, chapter: “The Underworld as non-Aryan, ‘Sacred Prostitution’ and Jewess as ‘Trivia’

ii. See also Kat in The Last of Us Part 2, Kat in DmC: Devil May Cry, Trinity in The Matrix, the Trent sisters in Rosemary’s Baby, Adele Lack in Synecdoche New York, Kate Marsh in Life is Strange, Karen Reynolds in Life is Strange 2, Caitlin Stanley in Deep Impact, Catherine Langford in Stargate, Kathleen “Kitty Kat” Cleary in Wedding Crashers, and the company ‘Cathi Sue’ in Heist.

[38] M. Brahmin, ibid, book #, chapter: “Illuminati confirmed

[39] M. Brahmin, ibid, book #, chapter: “Historical Crypto-Jews Identified in JEM and History as Propaganda

[40] See number symbolism, M. Brahmin, “The Parabolist’s and Propagandist’s Quick Reference Guide for Creating A.I.M

[41] Another tantalizing though perhaps unlikely association occurs in a local legend of Morlaix, which is home to the “so-called Duchess Anne’s house,” named for Anne of Brittany. She was Duchess of Brittany from 1488 until her death in 1514; readers will no doubt be aware of the significance of the number 1488 which is alluded to (perhaps) via this villain’s surname.

[42] See Hector, M. Brahmin, ibid, book #, chapter: “The Value of Homer

[43] M. Brahmin, ibid, book #, chapter: “Esoteric Apollo: the totem of Wolf as pseudo-praise

[44] A somewhat similar euphemism may be implied with the Marvel character Carol Danvers, where “Danvers” may mean something akin to “dyke.” See M. Brahmin, “Captain Marvel Part I: The Jewish Feminist Carol Danvers a.k.a Ms. Marvel

[45] Madrid (Middle Ages), Wikipedia

[46] See the number twelve, M. Brahmin, ibid., “The Parabolist’s and Propagandist’s Quick Reference Guide for Creating A.I.M.

[47] See Tom in 1917 and President Tom Beck in Deep Impact.

[48] See also Tron: Legacy.

[49] M. Brahmin, ibid., book #, chapter: “The Color Green, Robin Hood & May Day

[50] See “purple,” M. Brahmin, ibid., book #, chapter: “Captain Marvel Part II: The Christian Kree and The Jewish Skrulls

[51] M. Brahmin, ibid, book #, chapter: “A Return To Sophistication

[52] M. Brahmin, ibid, book #, chapter: “Myth and Symbol Language Part I: The importance of establishing an Agreed upon, Shared Symbolism

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Nostalgia, Nationalism & Woody Allen

Nostalgia is the great opium den of Nationalist circles where many bright and energetic minds in dissident politics go to escape modernity and embark on a quest of contemplation and…

Nostalgia is the great opium den of Nationalist circles where many bright and energetic minds in dissident politics go to escape modernity and embark on a quest of contemplation and yearning for what “could have been”. Is this something that can be fully separated from radicals in our movement? Maybe not completely, however, just like the addict in the opium den, so too, are nationalists being consumed in reverie over any time period that they never lived in, and in place of progression is a great wheat field image induced stagnation that breeds depression and resentment.

Third position ideas do require reflection on our past, which can justifiably create immense admiration, but if only for the purpose of moving forward. Jewish Filmmaker Woody Allen, seems to understand the negative effects of nostalgia and seemingly gifts us with his 2011 film, Midnight In Paris. A film that displays how this trance-like state of yearning for the past can seriously complicate your present. The only problem is Allen, I feel, is speaking to a very specific audience and that audience is us. Thus, he is careful to not encourage us too much and, as you will read below, I believe he has a more nefarious purpose for this messaging.


 Midnight in Paris, written and directed by Woody Allen, is a quirky tale of a screenwriter seemingly at an impasse. Gil Pender (Owen Wilson), is vacationing in Paris with his fiancee, Inez (Rachel McAdams) and her parents John and Helen. As we can see right off the bat, Gil and Inez couldn’t be more different than one another. Gil is very lackadaisical while Inez is explicitly high maintenance and intense. Inez’s parents have nothing but disdain for Gil and his ostensibly aloof and unserious personality. Gil is almost finished with his first novel about a man working in a nostalgia shop. Inez is not impressed or encouraging with this novel and wishes he would stick to screenwriting due to to his success in Hollywood. Inez is also annoyed at Gils’ insistence that they should live in Paris indefinitely due to his nostalgic euphoria over the Paris of the 1920’s.

Paul, who is a friend of Inez, and his wife happen to be in Paris at the same time as them. She admits to Gil she had a “crush” on Paul in college to which a clearly jealous Gil describes him as “Pedantic” and “Pseudo-intellectual”. Inez is clearly infatuated with Paul while Gil cannot stand him. Paul is a very dapper man who speaks with confidence and with every chance he gets, he tries to be the smartest man in the room. Even when he is contradicted by a tour guide about the artist Rodin and his tryst with his wife and mistress, Paul will not relent and keeps insisting he is right (and as the viewer can find out if they look into the life of Rodin, the tour guide was correct).

Gil and Inez have a night of drinking with Paul and his wife until Gil opts for a walk around the city of Paris alone to take the city it all in while Inez leaves with Paul and his wife in a taxi. Gil stops on his walk to figure out where he is exactly and as soon as the clock strikes midnight, a 1920’s vehicle pulls up in front of Gil. The passengers, also dressed from the 20’s, invite him to join them. It is at this point Gil is transported back in time to what he sees as the Golden Age of Paris. The 1920’s. This allows for an entertaining list of famous characters from the time to enter the plot such as Ernest Hemingway, Salvador Dali, Luis Bunuel, Cole Porter, F. Scott Fitzgerald, and more.

Every night Gil transports himself back in time to meet all these artistic giants of the 20th century while his wife spends her time with Paul and, supposedly, his wife. After Hemingway brings Gil to Gertrude Stein’s flat so that he may have his novel analyzed, he meets Adriana (Marianne Cotillard). They have an instant connection and Gil becomes conflicted with this new flame that he has in the past and his current fiancee.

After visiting an Antique vendor in the present day, he finds Adriana’s diary where she has written a passage about her love for Gil. This encourages him to go back in time once more so that they may communicate their feelings for one another. They do so,and as they kiss at midnight, a horse drawn carriage pulls up in front of them and a well dressed couple invites them in. They are then transported to the 1890’s which is the true Golden Age, according to Adriana. After she is offered a job to make costumes for the theater, she decides to stay but Gil cannot. He realizes that everybody is bored with the age in which they live and they won’t find their meaning by going back. He decides the present is where he should remain and they choose to part.

Once in the present, Gil realizes Inez may be cheating on him with Paul (a discovery made by Hemingway after he reads Gil’s novel; Gertrude Stein then relates to Gil that Hemingway could not believe the protagonist did not see his fiancee was having an affair right before his eyes with “the pedantic one”) and when he confronts her, she admits to doing so but that he needs to just “get over it”. Gil seems rather pleased and takes this moment to tell her he will stay in Paris and they are not right for one another. In the end, we see Gil walking, yet again, through the city of Paris and at midnight he bumps into a young beautiful antique vendor he met earlier in the film. They walk off together through the streets, in the rain, which is where Gil always felt happiest.


 What does this film mean, and more importantly, what does it mean for nationalists? In a way, Allen is giving an honest critique of reactionary thought. Not living in the now and spending ones time only in the past can produce untold unhappiness in the present. Gil is frustrated with how he is presently living. He dreams of a before time when to him everything was great. We see this many a time in politics. For a typical Republican, perhaps it’s America in the 50’s. To some 1930s Europe. To others medieval times and there are even those that believe that in the days of cavemen things were far more ideal. Which ever time one finds themselves pining for, Allen is telling the viewer that it is the present we should be focused in but how exactly is he portraying the present?

The film opens with a series of static shots that appear almost like paintings to display the very best of Paris. Throughout the film, the city is always ever present as another character in the story. While indeed very inspiring and breathtaking, it is obvious Woody Allen has only picked very select parts of the city. What we know of Paris today is that it is a shell of its former self. Even in 2011, during the films release, migrant hell holes burrowed their way into the city along with the trash that covers the streets. Culture in Paris is waning and the very best parts of the city are only preserved for the sake of tourism and not for the French soul. I doubt Allen is ignorant to any this. Quite the opposite. I believe this was a calculated decision on his part to ensure that we don’t spend much time in the past but to also accept our present as being more than sufficient, therefore we have no need to look to our future. As Nationalists, we are inspired by our past which Allen is more than aware, and as I’ve stated before we take elements from our Golden Age (whenever that may be) so that we may apply it to our lives in order to create a different future than the one that has been currently decided for us. Allen is careful to not encourage us too much. He wants you to stay forever in the present and to imprison your passion within the confines of a “this is good enough” type of attitude.

How do we know Allen is speaking to us? Some subtle clues in his body of work, as well as Midnight in Paris specifically, give us an indication of who he is speaking to. One of the ways we can find these clues is through name recognition which you can learn through the work of Mark Brahmin and his work in Jewish Esoteric Moralization also known as JEM. Many Jewish filmmakers pick very specific names in order to indicate who is an “Aryan” and who is a “Jew”. Gil can be translated to a few different meanings. Foolish, simpleton, and happy (which can hint at a happiness out of ignorance) are among those meanings which makes sense when you view this blonde and blue eyed character in the film. JEM often portrays the Aryan figure as gullible and generally oblivious.

It’s not that Gil is an ignorant man by any means it is more that he is a bit unaware of his surroundings and can be easily manipulated. Two women in his life that are Jewish signifiers, Inez (Who’s father is a Jewish figure named John who is also a neocon) and Adriana (meaning black, which is a Jewish signifier), merely have Gil around for their temporary entertainment. Adriana, for example, writes in her diary that her reasons for loving Gil are that he is “naive and unassuming”. Paul Bates, being short for Bartholomew which is a Jewish signifier, even cuckolds Gil. The Jewish figure steals the Aryans woman away from him.

While there are several symbols and other names that we can delve into, the point is that Allen is giving, in my opinion, a direct message to the “goy”. Jews are very fearful of an inspired Aryan people which may lead to uprisings as we have seen in the past. Since film is possibly the most versatile art form in history, it would behoove one such as Woody Allen to not only entertain his audience but to also influence them in a way that he feels benefits him through subversive means.


Nostalgia, while being quite natural, can be a trap. Gil experienced this well enough. While its aroma can be alluring, it has been the great motivator of inaction among Nationalists currently. I cannot emphasize enough that we can, and should, look to days gone by to find inspiration and ideas that we can use or even update to create a future. But A movement must have vision. Vision requires forward thinking. There is no return to tradition and Nostalgia is by no means meant to be our end goal.

Midnight in Paris interested me because on one hand Woody Allen is acting as if he is giving us good advice on this matter. On the other hand, making sure we are stopped in our tracks. This is one of many ways our opposition tries to control us. The film is well done, entertaining, and quite funny. With that being said, Allen wishes to make you feel like you are progressing while in reality keeping you in a perpetual hamster wheel. It is all too Caducean. We need to spot this effect in every aspect of our lives. We need to break free of not only the prison our opposition has created for us but the one that we, as nationalists, construct for ourselves. Move forward. Not backward.


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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.

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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?

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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.

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