Scientifically-Real Religion: Can White Men Use It To Save Their Race And Culture?
By John “Birdman” Bryant
“We know that there is something more to life than our customary mundane terrestrial existence, because from time to time men are afforded a glance into another larger world that lies beyond and outside it. In part we know this world from experiences that are accessible to all of us, such as psychedelic drugs and the bizarre coincidences which Carl Jung has called ‘synchronicity’. In part we know it from Forteana, those bastard facts of reality that science ignores because they introduce chaos into the comfortable and secure scientific worldview. In part we know it from what has often been called religious experiences, which may not actually be religious so much as simply factually peculiar. In part we know it from hypnotism, which can make a man indifferent to sensation, or exquisitely conscious of it. In part we know it from psychic experiences, which run the gamut from psychic healing, thought-reading and future visions to poltergeists, psychometry and out-of-body experiences, all of which have been manifested continuously by human beings thruout the world’s history, and which are finally being investigated and recognized by scientists the world over. But if we know from others’ experiences of the World Beyond which encompasses our own, then we know of it also from our own experiences; for merely reflecting on the fact that we exist, that we think, and that we live in a universe whose existence is as mysterious as anything imaginable, surely constitute confirmation that there cannot but be something outside ourselves which is responsible for all these imponderable wonders.” –JBR Yant
I have been an atheist since I was eleven years old, but that does not keep me from recognizing that an institution that has been around since the Dawn of Man — namely, religion — has something very important about it. I have discussed the moral and behavioral importance of religion in various of my writings, particularly in my Most Powerful Idea Ever Discovered. But there is much more to religion — at least as the notion is generally understood — than merely acting as a moral guide; for religion has also played host to the knowledge of many secrets of the world, perhaps the most important yet least recognized of which are parapsychological phenomena (psi) and the spirit world.
In an essay posted on my website in the Science and Religion section entitled “My Spiritual Awakening”, I set out at length why I, an atheist, had come to a belief — of sorts, anyway — in the existence of a spirit world. (In that essay I mentioned a number of books which had had a major effect on my convictions; but since that time I have come across another book which is outstanding in its summary of the evidence and is a must-read for every serious investigator: The Encyclopedia of Ghosts and Spirits, by Rosemary Ellen Guiley.) Scientifically-minded readers will probably brush this off as a bizarre anomaly; but it is precisely because I cannot ignore the scientific evidence that I am forced into the (somewhat uncomfortable) conclusion that a spirit world exists, even if I have no direct knowledge or experience of it. More accurately, I am forced to acknowledge that the probability of a spirit world existing is substantially greater than 1/2, given the knowledge which has been collected on this matter from people of scientific standing or good reputation, and/or has been confirmed by multiple reliable observers. Skeptics are fond of dismissing such evidence as ‘anecdotal’ — ie, not obtained in a laboratory situation — but in fact the nature of the spirit phenomenon is simply not amenable to this kind of study; and in any event, such ‘anecdotal’ evidence is perfectly acceptable in other scientific contexts which are not surrounded by a swarm of skeptical horseflies hankering for a bite from a believer’s hide. I hasten to add that this does not imply that God exists or anything of the sort, tho the existence of a spirit world obviously holds forth the possibility of some spirit ruling over it.
From an evidentiary standpoint, the reality of psi is much better confirmed than existence of the spirit world. In fact, I would go so far as to tell skeptics that if they do not believe in the reality of psi, then they are either seriously uninformed or else dishonest. Having read a considerable amount on this subject over the years, my view is that the evidence for psi is overwhelming, altho obviously there are only a few people who experience psi directly to any significant degree — something which could conceviably change if people cultivated their psychic powers. This, of course, makes it difficult for the ‘inexperiencers’ to accept the reality of psi, as does the fact that there is no ‘physical’ explanation for it, ie, no explanation which fits comfortably into the picture which conventional science has painted of the world. But as it happens, these are not good reasons not to accept it, because there are actually many things about the world which science is completely unable to explain, even tho we often think that we understand them. Consider for example the existence of scientific laws or the universe itself — while science seeks to understand these things in the sense of gathering information about them, the reason why they exist or how they came to be is a total mystery. Indeed, the how and why of existence is far more mysterious than the question of why some phenomenon such as psi should exist; so the fact that something is mysterious is no reason at all to think that it does not exist. More particularly, all phenomena are essentially mysterious. The only thing science does is to make things seem less mysterious by describing them more accurately — by setting forth the rules (or some of the rules) by which they behave — often with the use of arcane mathematics. But on the essential mystery of things — why they are what they are and how they came into existence — science remains mute.
But ‘skeptics’ are not the only people who irrationally reject psi, for so do the traditional religionists. It’s not that they disbelieve in it; it is rather that when they can fit psi phenomena into the framework of Church theology as ‘miracles’ or even ‘white magic’, they have no problem with it, but when they don’t like the result or the agency, they call it ‘black magic’, ‘witchcraft’ or ‘the occult’. Actually, saying that religionists see psi as ‘evil’ is giving them too much credit; for what they — or, more precisely — their priests and prelates — actually see is a COMPETITOR TO TRADITIONAL RELIGION. Just like any would-be monopolist, the Church does not like competition (As J Paul Getty was famous for saying, “Competition is a sin”), so any ‘miraculous’ events which are not within the province of the Church automatically are assigned to the Devil, hence become ‘Satanic’. My point here is well-illustrated by the fact that the most prominent person to be labeled ‘satanic’ in reent years is Aleister Crowley, who offended traditional religion not only by his considerable development of occultic powers, but also because he directly challenged the Church by calling himself ‘The Great Beast 666’, a reference to the Beast of Revelations which was supposedly some kind of ultimate manifestation of evil. Another important person who has often been called ‘satanic’ is the founder of Theosophy, Mme Blavatsky, who also possessed considerable psychic powers, and whose organization remains today a significant competitor with traditional religion, particularly with the rise of ‘New Age’ thinking, of which it is said to be an important part.
In the present essay we wish to explore the notions of spirit world and psi phenomena for their possible relevance to saving Western civilization from the NWO. In particular, we wish to rescue knowledge of psi and the spirit world from the imperfect understanding of the religionists and make use of it in a scientific way for our own purposes. In pursuit of our aim, therefore, we wish to offer several accounts of psi phenomena which are not only edifying, but which have implications for our own actions.
First, we direct readers to an article on the PEAR project at Princeton University, probably the most exaustive scientific proof of the reality of psi, HERE.
Second, we offer the story of Anna Kingsford, HERE.
Third, we offer an extract from a recent book by Rupert Sheldrake, HERE.
Finally, I wish to alert the reader to one of the most astonishing books on psi phenomena that I have ever come across, Remote Viewers, by Jim Schnabel (1997). This tells the story of the American government’s use of so-called ‘remote viewers’ to psychically ‘transport’ themselves to remote locations both physical and temporal. I urge the reader to read this book, which can be obtained from Amazon.com HERE.
My posting of the above items is twofold: First, as further arguments in favor of the existence of psi, and second — and perhaps most important — to demonstrate the power of will when it is focused on some object or person.
As an aside, I think it is appropriate to remark that the existence of a spirit world — if indeed it does exist — puts us very close to what might be called the Santa Claus morality that is at the center of Christian belief: If you are good, you go to Heaven; and if bad, Hell. While there may be no Heaven or Hell in the spirit world, there is definitely something akin to ‘eternal life’; and this means that if you act badly in this world, you may very well have to live for an eternity with those who know of that badness and will treat you accordingly. Thus, while my personal morality has always been based on what I believed would bring greatest long-term happiness in this world, and in particular was never based on the hope of an eternal life in Heaven or the fear of an eternal life in Hell, my discovery (such as it is) of a spirit world has given me the additional motive to behave properly in this world lest I am forced to face up to improper actions after my death.
Now given the evidence we have amassed above for the existence of a spirit world, let us consider the following question: Altho it is perfectly possible for a person to pray at home, why is the most important part of most religions to come together to pray? While skeptics might argue that it is merely for social reasons (ie, ‘to meet girls’), and while I do not discount this as the major reason in most modern churches, I believe that the reason why churches have historically prayed in assemblies is because praying together increases the psychic wallop of the prayer. Modern churches have of course forgotten this — if, indeed they ever knew it — but then it has been a long time since religion was central to people’s lives, and an even longer time since people looked to religion for surcease from desperate situations. What the churches are left with now is a ‘memory’ of desperate times that is recorded — after a fashion — in their ritual of mass prayer; but even these rituals are now largely useless because people do not realize that they must contribute to the mass effort with their own personal psychic energy if it is to be effective.
The concept of a spirit world is closely tied to psi phenomena, altho most psi researchers usually go no further than to entertain spirit action as one possible explanation among many of the phenomena they observe. What this means, then, is that, in addition to precipitating phenomena by concentration or will, as in the case of Anna Kingsford, it remains a posibility that we may successfully request things of spirits, in the same way that traditional Christians request thing from God, and that the effectiveness of such requests may be greatly magnified by mass prayer. This, however, returns us to a situation that was long ago abandoned by modern religion, namely, the concept of tribal gods. In particular, we are led to ask the following questions:
* Are there spirits that will help us or work for us?
* Must we counter the efforts of our enemies’ spirits?
* Are ‘our’ gods ‘bigger’ than ‘their’ gods?
In this context it is worthwhile to mention that Hitler was an occultist, and many of his decisions were based on occult practices. Some, such as the rescue of Mussolini, were great successes — and great testaments to the power of the occult — but others were abject failures, such as the Hess flight, tho it is barely possible that Hitler may have had no part in this. While I have had correspondents to claim that Hitler did not practice occultism, I can only refer them to Peter Levenda’s astonishing book, Unholy Alliance, which, IMHO, leaves little doubt in the matter. That Hitler was an occultist or surrounded by occult forces is further reinforced by the observations made by Leon Degrelle in his biography of Hitler, in which he notes Hitler’s astonishing ability to predict catastrophes and get himself safely out of the way before their occurrence, in spite of regularly placing himself in situations of gravest danger.
The stated intention of the present article was to explore the question of how psi and the spirit world might be turned to the salvation of the West and its founding race. The answer which suggests itself to me is for whites to found an organization whose name I propose to be the Church of the Great White Spirit. This church will hold ‘psychic services’ every day — or perhaps twice a day or more in emergencies — wherein its members will meditate together in prayer at exactly the same time for a span of, say, 15 minutes, with the intent of blitzing the brain of some evil or threatening person, with services continuing daily until this person ceases his evil ways or performs some desired act.
Before going further, I must post a warning that the Powers-That-Be might well use the meditation sessions of the CGWS as an excuse to act against any person who involves himself in this organization. This would be especially true if some high government muckamuck — and especially the President — just happened to be crippled with a stroke or heart attack during one of the Church’s meditation sessions. Needless to say, acting against any person on such a basis could not be justified under the Constitution or any law compatible with it — after all, no freedom is more firmly enshrined in our traditions and law than freedom of religion; but the authorities nowadays do not generally bother with having a good legal basis for anything they do — which is of course one of the main reasons that the idea of the CGWS has come into existence.
But if we, who are propsing this idea, are putting ourselves at risk, we are at the same time wielding a mighty club which can be used not only to blitz an evil brain, but can be used as a threat — an enemy can be informed that if he does not behave properly, then the Church will hold prayer sessions against him. Obviously, if the Church is holding only one prayer session a day, then the number of people who can be threatened in this way is very limited; so it follows that Church prayer resources must be used only on the person who is most clearly in charge. Some might think that this is Bush or perhaps Ashcroft; but it could also be argued that a much better candidate might be the top Rothschild.
One of the great difficulties with prayer sessions is that there is little or no feedback on how we are doing — if we are effective, the target is going to try to conceal it in hopes of not encouraging us; and in any event, few are privileged to know whether the target is now being plagued with headaches, high blood pressure, or the like. Which means that an important ingredient of prayer sessions is faith — we have to know in advance that there is a good chance we are effective, even without the feedback that would let us know whether we are, and this is precisely why I have recited several psychic stories. Needless to say, our prayer sessions would gain enormously in credibility if our target dramatically reversed his evil ways or were rushed to the hospital soon after prayer sessions began; but this would mean that our target would have to be a person with high public visibility like the President and unlike a Rothschild.
If prayer sessions are effective, their effectiveness can stem not only from the focused psychic force of many people, but also from the summoning of particular spirits or demons. While this is a subject I know little about, it is evidently a wide-open area for gifted psychics to help our cause. Beyond this, the effectiveness of prayer sessions may depend on the proportion of psychically gifted individuals who are participants. Another thing that effectiveness will depend on is how well people think we are doing — if we have apparent successes, then others are more likely to join us, while if we don’t, then many may lose faith, as we have already discussed.
One possible way to test our effectiveness — and boost our confidence — is to hold prayer sessons which focus on trying to make changes in some physical object which can be seen in real time over the Internet. For example, if someone set up a videocam to broadcast the picture of a bowl with a sensitive and readily visible thermometer, this would be a means of helping CGWS members to know whether their psychic energy could raise or lower its temperature. In fact, this sort of thing might be used as a ‘warm-up exercise’ prior to focusing on some evil individual.
We have the tools. It is up to us to use them.