Book Review: „Killed To Order”

KILLED TO ORDER
China’s Organ Harvesting Industry and the True Nature of America’s Biggest Adversary

Author: JAN JEKIELEK

INTRODUCTION

The existence and normalization of forced organ harvesting from living donors is a hard thing for anyone raised on Judeo-Christian ethics to confront, let alone those trained in the medical bioethics developed since the Nuremberg trials. In this book, author and Epoch Times Washington Bureau Chief Jan Jekielek, famous for the “American Thought Leader” interview series, slowly and carefully walks the reader down a path paved with specific examples, making it impossible to look away and avoid the truth of the crimes against humanity that have been normalized by the Central Communist Party of China (CCP). 

But that is really just the prelude, a point of entry to the central journey that forms the backbone of this book. By examining this specific set of crimes, the creeping complicity of the western transplant community and the academic and pharmaceutical industry that has enabled them, Jekielek reveals the intentional weaponization of corrupt practices by the CCP as one key component of its policy of unrestricted warfare against the United States, the ultimate consequences of utilitarian ethics applied to public health, and the hidden hand of the CCP in advancing globalist policies by the World Health Organization. 

The work starts out by focusing on the horrors of organ harvesting, but the real reason this is a must-read is the moral, logical, and political clarity of its critique of the naïve, corrupt bargain lying at the heart of Kissinger’s China doctrine.

“Killed to Order”, set for publication by Skyhorse and currently available for pre-order on Amazon, exposes the Chinese Communist Party’s (CCP) forced organ harvesting industry. The book draws on survivor testimonies, evidence, and analysis to argue that the CCP systematically murders prisoners of conscience—primarily Falun Gong practitioners, but also Uyghurs, Tibetans, and Christians—for organs on demand, serving both as persecution and a profit-driven tool for elite longevity. 

Structured in two parts, the book first details the history, mechanisms, and evidence of this “new form of evil” under communism, including how the CCP instrumentalizes society and makes complicity widespread. The second part explores global implications, such as unrestricted warfare, transnational corruption, and why the U.S. must confront China as its greatest adversary. 

The prologue illustrates the issue through a fictionalized story of a Western patient unwittingly benefiting from a “China option” transplant, later realizing its horrific source. Initial reviews include praise from human rights experts, historians, and China analysts, emphasizing the book’s role in highlighting ongoing atrocities and calling for action.

The book opens with Jekielek’s personal journey into the issue, sparked by a 2006 rumor of a secret concentration camp in Sujiatun, China, where Falun Gong practitioners were allegedly held for organ extraction. He interviews “Annie,” the ex-wife of a neurosurgeon involved in the operations, who describes an underground facility holding thousands for live harvesting. Corneas, kidneys, livers, and skin are removed from living victims, with bodies incinerated to erase evidence. A veteran military doctor corroborates this, revealing 36 similar camps across China, treating detainees as “economic assets.” The prologue sets the tone: this is an industrial-scale “kill-to-order” system enabled by the CCP’s persecution of Falun Gong since 1999, when Jiang Zemin labeled it an “evil cult” and vowed its elimination. Jekielek highlights the psychological barrier to believing such horrors, drawing parallels to Holocaust denial, and introduces the “China option” as a euphemism for sourcing organs from prisoners of conscience.

The prologue to Killed to Order frames the horror of forced organ harvesting from the living by placing the reader into the lived reality of the thousands of Western patients facing the grim reality of modern organ matching lotteries. With empathy, the author walks us through the logic of medical tourism-based transplantation, and then introduces readers to the horror of the epiphany that the seemingly miraculous abilities of Chinese transplantation centers to acquire recipient-matched organs depend on maintaining a population of captive living human beings to be organ harvested on demand. It then reveals an even darker underlying reality; having developed this capability and infrastructure, China’s ruling party is now exploiting prisoner organs to advance the lifespan of aged oligarchs. The author’s overall assessment is both starkly blunt and deeply humanitarian, and sets up the body of the work:

There are still many unanswered questions about China’s forced organ harvesting industry. Questions with grave implications for the future of medicine, the future of morality, and the future of the free world. But thanks to the tireless work of investigators, reporters, and unbelievably courageous Chinese whistleblowers, we know far more than we did two decades ago. We know for certain that Falun Gong, Uyghurs, and other groups are still being targeted. We know that the Chinese Communist Party will stop at nothing to ensure its own survival. And we know that Western elites and Western media are being steadily co-opted—made complicit in the CCP’s crimes against humanity.

At the end of the day, that is what this is: a crime against humanity, and we must not allow ourselves to forget the human element.

The body of the text is divided into two sections: Part I: A New Form of Evil, and Part II: The Global Implications of China’s Forced Organ Harvesting Industry.

Part I: A New Form of Evil
Part I of “Killed to Order,” titled “A New Form of Evil,” exposes the Chinese Communist Party’s (CCP) systematic forced organ harvesting as an industrialized form of genocide rooted in totalitarian control. Beginning with whistleblower accounts like “Annie’s” revelations of secret camps where Falun Gong practitioners are held for live organ extraction, it traces the CCP’s long history of mass killings under Mao and beyond, illustrating how the regime instrumentalizes healthcare, law enforcement, and society to dehumanize and exploit targeted groups such as Falun Gong adherents, Uyghurs, Tibetans, and Christians. Through survivor testimonies, like Cheng Pei Ming’s harrowing escape after partial organ removals, and a timeline of mounting evidence from reports like Kilgour-Matas and the China Tribunal, the section analyzes why communist systems—especially the CCP’s “regionally administered totalitarianism”—foster such horrors by prioritizing Party supremacy, incentivizing complicity, and viewing human lives as resources for profit and elite longevity.

Chapter 1: A Rumor Is So Extreme It’s Hard to Believe

This chapter delves into the initial investigations following the Sujiatun allegations. Jekielek recounts early reports from The Epoch Times, including Annie’s testimony about her husband’s role in removing corneas from living Falun Gong practitioners. The facility reportedly held up to 6,000 detainees at its peak, with medical teams conducting compatibility tests and providing minimal sustenance to keep organs viable. Bodies were incinerated on-site. A second whistleblower, a military doctor from Shenyang, describes a network of camps where executions are botched to allow live extractions, and families receive fake ashes. The chapter explores the psychological denial of such atrocities, comparing it to initial skepticism about the Holocaust, and introduces key investigators like David Kilgour and David Matas, who later confirm the rumors through their 2006 report.

Chapter 2: A Long History of Killing

Jekielek traces the CCP’s history of mass killing, from Mao’s Great Leap Forward (1958-1962), which caused 45 million deaths through famine and executions, to the Cultural Revolution (1966-1976), where ideological purges killed millions. The chapter argues that forced organ harvesting is a continuation of this pattern, evolving from political campaigns to industrialized murder for profit. It highlights how the Party’s utilitarian ethic—where individual lives are subordinate to collective goals—enabled such systems, with early organ extractions from executed prisoners dating back to the 1980s.

Chapter 3: The CCP Instrumentalizes Everything

Here, the focus is on the CCP’s total control over society, where every institution serves Party ends. The chapter discusses the “610 Office,” created in 1999 to eradicate Falun Gong, coordinating arrests, torture, and organ harvesting. It explains how the regime instrumentalizes healthcare, turning hospitals into extensions of state repression. Blood tests and medical exams in detention centers are not for health but for organ matching, creating a “living organ bank.” The system profits hospitals, doctors, and officials, with transplants generating billions.

Chapter 4: What Targeting Falun Gong Reveals about the Nature of the CCP

Falun Gong, a spiritual practice blending qigong exercises with moral teachings of truthfulness, compassion, and forbearance, grew to 100 million practitioners by 1999, alarming the CCP. Jiang Zemin saw it as a threat to Party supremacy, labeling it an “evil cult” and launching a genocide. The chapter reveals how the persecution provided a “supply” for organ harvesting: practitioners’ healthy lifestyles (no smoking, drinking) made them ideal donors. It details torture methods to force renunciation, and how refusals led to organ extraction. Experts like Ethan Gutmann estimate 65,000-100,000 deaths annually.

Chapter 5: The Evidence and the Road to Get There

This is the evidentiary core, chronicling two decades of proof. It opens with Cheng Pei Ming’s story, the first known survivor: arrested for practicing Falun Gong, he was tortured, blood-tested, and operated on without consent in 2004 and 2006, losing part of his liver and lung. He escaped and confirmed the removals in the US in 2020. The chapter lists a timeline of evidence: 1984 regulations allowing prisoner organ use; 1994 Uyghur extractions; 2005 short wait times for hearts; 2006 Sujiatun revelations and Kilgour-Matas report; 2009 “Bloody Harvest” book estimating 40,000+ transplants; 2012 “State Organs” essays; 2014 “The Slaughter” by Ethan Gutmann (65,000 deaths); 2016 update projecting 60,000-100,000 annual transplants; 2017 Korean hidden camera exposé; 2018 COHRC report on hidden volumes; 2020 China Tribunal judgment of crimes against humanity; 2021 UN experts alarmed; 2022 GRC advisory; 2024 DAFOH report; 2025 Robertson thesis on “extractive repression”; and more. It emphasizes falsified data, short waits, and whistleblowers.

Chapter 6: Why Communist Systems—and the CCP in Particular—Enable Forced Organ Harvesting

Communist systems, especially the CCP’s “regionally administered totalitarianism” (RADT), incentivize atrocities through top-down directives and local competition. The chapter draws on experts like Chenggang Xu (RADT model), Harrison Koehli (pathocracy and “ponerization,” where psychopaths rise), and John Lenczowski (operational communism over belief). The CCP dehumanizes groups like Falun Gong, enabling mass incarceration, database building, and kill-to-order harvesting. It discusses how the system expanded to infants via surrogacy and state seizures, and how Western media shifted post-2001 Jiang Zemin interview to echo “cult” rhetoric.

Chapter 7: Make Everyone Complicit—Including Your Adversaries

The CCP’s “rob, replicate, replace” model exploits Western greed, capturing elites through economic entanglement. The chapter critiques the Kissinger Doctrine for enabling China’s rise, detailing how US financial elites listed state-owned enterprises with minimal oversight, leading to $7-12 trillion in transfers. It argues the CCP wages “people’s war” via fentanyl, elite co-option, and moral compromise, making adversaries complicit in its crimes.

Part II: The Global Implications of China’s Forced Organ Harvesting Industry

Part II of “Killed to Order,” titled “The Global Implications of China’s Forced Organ Harvesting Industry,” examines how the Chinese Communist Party’s (CCP) organ harvesting atrocities reveal its broader strategy for global dominance, viewing the United States as a zero-sum adversary in an era of “unrestricted warfare” that weaponizes economics, psychology, law, and technology through tactics like the “Three Warfares” and the United Front Work Department as a “magic weapon” for co-opting elites, suppressing dissent transnationally, and corrupting institutions such as the WHO. It critiques America’s “fatal attraction” to the CCP through misguided policies like the Kissinger Doctrine, which enabled economic entanglement and moral compromise, while exploring opportunities for internal change in China via movements like Tui Dang and urging legislative actions, such as U.S. bans on organ tourism and international tribunals, to combat these evils and prevent the erosion of Western values.

Chapter 8: Zero Sum—How the CCP Perceives America

The CCP views the US as its primary adversary in a zero-sum world, pursuing dominance via “Unrestricted Warfare” and “Gross National Power.” Drawing on Pillsbury’s “The Hundred-Year Marathon,” it details covert strategies to weaken America through trade, technology theft, and ideological subversion.

Chapter 9: Unrestricted Warfare (and The Three Warfares)

“Unrestricted Warfare” doctrine weaponizes everything—cyber, economic, legal, psychological. The “Three Warfares” (public opinion, psychological, legal) are detailed, with examples like TikTok as psychological warfare and WTO manipulation as legal warfare. Military-civil fusion ensures civilian tech serves military ends, e.g., Wuhan lab research.

Chapter 10: The Magic Weapon

The United Front Work Department (UFWD) co-opts elites, diaspora, and institutions. It details “Chinese police stations,” transnational repression against Falun Gong media like The Epoch Times and Shen Yun, and smear tactics against survivors like Cheng Pei Ming.

Chapter 11: Transnational Cooperation, Corruption, and Coercion

The CCP influences global bodies like the WHO, exploiting shared technocratic views. It details Huang Jiefu’s partnerships with TTS and Vatican endorsement, enabling abuses. Western complicity in transplants normalizes CCP ethics.

Chapter 12: Fatal Attraction: How the US Perceives the CCP

The US misperceived the CCP as reformable, financing its rise via Kissinger Doctrine. Theories like Smith’s “Thirty Tyrants” argue elites were captured. Decoupling trade from human rights empowered the regime, leading to dependencies in rare earths, medicine, and more.

Chapter 13: Opportunity for People in China?

Change from within is hard due to totalitarianism. The Tui Dang movement—over 455 million renunciations—offers quiet dissent. China’s middle class erodes amid property collapse and inequality, weakening the regime’s “prosperity for compliance” pact.

Chapter 14: Legislating Against Evil

Six US states ban reimbursing China transplants; federal bills like Falun Gong Protection Act and Stop Forced Organ Harvesting Act advance. Institutional reforms (e.g., HHS penalties) and legal theories (e.g., prosecuting organ tourism) offer paths forward. Grassroots action is key.

Epilogue: It’s Not Too Late

Jekielek distinguishes the CCP from Chinese people and culture, arguing the Party’s crimes are anti-China. He warns CCP ethics erode Western morals via medically assisted death and loosened donor rules. The epilogue calls for recovering moral clarity to counter communism’s advance, emphasizing it’s not too late to act.

IN SUMMARY

"In Killed to Order: China’s Organ Harvesting Industry and the True Nature of America’s Biggest Adversary, Jan Jekielek delivers a searing, meticulously documented indictment of one of the most horrifying crimes of our era: the Chinese Communist Party’s systematic, state-sponsored forced organ harvesting from prisoners of conscience, primarily Falun Gong practitioners, but extending to Uyghurs, Tibetans, Christians, and others.

Through survivor testimonies like that of Cheng Pei Ming—the first confirmed survivor of partial live organ removal—whistleblower accounts, a comprehensive timeline of evidence spanning two decades (from the 2006 Sujiatun revelations to the 2020 China Tribunal judgment and beyond), and incisive analysis of CCP ideology and global strategy, Jekielek transforms what many once dismissed as an “unbelievable rumor” into an undeniable reality.

What elevates this book beyond mere exposé is its bold framing: forced organ harvesting is not an isolated atrocity but the ultimate lens through which to understand the CCP’s true nature—its dehumanizing utilitarianism, total instrumentalization of society, and zero-sum worldview that treats human lives as disposable commodities for elite profit, longevity, and power. In Part I, Jekielek unflinchingly traces the historical precedents of communist mass killing and explains why such systems enable industrialized murder on demand. Part II expands the scope masterfully, revealing how the regime’s “unrestricted warfare,” United Front co-option, and transnational corruption have entangled the West, making adversaries complicit while eroding moral clarity.

Compelling, urgent, and unflinching, Killed to Order stands as a vital wake-up call, blending rigorous journalism with moral urgency. It challenges readers—especially in the free world—to confront uncomfortable truths, reject normalization of the CCP, and support legislative and ethical countermeasures before these horrors further metastasize.

In an age of moral relativism and geopolitical complacency, Jekielek’s work is essential reading: a beacon of truth that reminds us it is not too late to act, but the window is closing. Highly recommended for anyone concerned with human rights, global security, and the defense of fundamental human dignity.

DR. ROBERT W. MALONE

https://substack.com/@rwmalonemd

Book Review: „KILLED TO ORDER” 

Apparitions of the Dead and Communication with Them

Direct experiences of encounters and communication with deceased persons do not occur only around the time when these people died or as part of the NDEs, but also at a later date, spontaneously or in the context of holotropic states induced by psychedelics, experiential psychotherapies, or meditation. Naturally, the data of this kind have to be evaluated particularly carefully and critically. The simple fact of a private experience of the deceased does not really amount to very much and can easily be dismissed as a wishful fantasy or hallucination. Some additional factors must be present as well before the experiences constitute interesting research material. It is also, of course, important to make a distinction between those apparitions that seem to satisfy some strong need of the percipient and others, where any motivation of this kind cannot be found. 

It is important to mention that some of the apparitions have certain characteristics that make them very interesting or even challenging for researchers. There are a number of cases reported that describe apparitions of persons unknown to the percipient, who are later identified through photographs and verbal descriptions. It also is not uncommon that such apparitions are witnessed collectively or by many different individuals over long periods of time, such as in the case of “haunted” houses and castles. 

In some instances, the apparitions can have distinct distinguishing bodily marks accrued around the time of death, which is unbeknownst to the percipient. Of particular interest are those cases where the deceased convey some specific and accurate new information that can be verified or is linked with an extraordinary synchronicity. I have myself observed in LSD therapy and in Holotropic Breathwork several amazing instances of the second kind. One example of such is an event that occurred during the LSD therapy of Richard, a young depressed patient who had made repeated suicide attempts. 

In one of his LSD sessions, Richard had a very unusual experience involving a strange and uncanny astral realm. This domain had an eerie luminescence and was filled with discarnate beings that were trying to communicate with him in a very urgent and demanding manner. He could not see or hear them; however, he sensed their almost tangible presence and was receiving telepathic messages from them. I wrote down one of these messages that was very specific and could be subjected to subsequent verification. It was a request for Richard to connect with a couple in the Moravian city of Kroměříž and let them know that their son Ladislav was doing all right and was well taken care of. 

The message included the couple’s name, street address, and telephone number; all of these details were unknown to me and the patient. This experience was extremely puzzling; it seemed to be an alien enclave in Richard’s experience, totally unrelated to his problems and the rest of his treatment. After some hesitation and with mixed feelings, I finally decided to do what certainly would have made me the target of my colleagues’ jokes had they found out. I went to the telephone, dialed the number in Kroměříž, and asked if I could speak with Ladislav. To my astonishment, the woman on the other side of the line started to cry. When she calmed down, she told me with a broken voice: “Our son is not with us anymore; he passed away. We lost him three weeks ago.” 

Another example involves a close friend and former colleague of mine, Walter N. Pahnke, who was a member of our psychedelic research team at the Maryland Psychiatric Research Center in Baltimore, Maryland. He had a deep interest in parapsychology, particularly in the problem of consciousness after death, and worked with many famous mediums and psychics, including his friend Eileen Garrett, president of the American Parapsychological Association. He was also the initiator of our LSD program for patients dying of cancer. 

In the summer of 1971, Walter went with his wife Eva and their children for a vacation in their cabin in Maine, situated right on the ocean. One day, he went scuba-diving before lunch, by himself, and did not return. A systematic and extensive search involving the Coast Guard and several famous psychics failed to find his body or any part of his diving gear. Under these circumstances, Eva found it very difficult to accept and integrate his death. Her last memory of Walter when he was leaving the cabin involved him full of energy and in perfect health. It was hard for her to believe that he was not part of her life anymore and she could not start a new chapter of her existence without a sense of closure for the preceding one. 

Being a psychologist herself, she qualified for an LSD training session for mental health professionals that was offered through a special program in our institute. She decided to have a psychedelic experience with the hope of getting some insight into this situation and asked me to be her sitter. In the second half of the session, she had a very powerful vision of Walter and carried on a long and meaningful dialogue with him. He gave her specific instructions concerning each of their three children and released her to start a new life of her own, unencumbered and unrestricted by a sense of commitment to his memory. It was a very profound and liberating experience. 

Just as Eva was questioning whether the entire episode was just a wishful fabrication of her own mind, Walter appeared once more for a brief period of time and asked Eva to return a book that he had borrowed from a friend of his. He then proceeded to give her the name of the friend, the room where the book was, the name of the book, the shelf, and the sequential order of the book on this shelf. Giving Eva this kind of specific confirmation of the authenticity of their communication was very much in Walter’s style. During his life, he had had extensive contact with psychics from different parts of the world and had been fascinated by the attempt of the famous magician Harry Houdini to prove the existence of the Beyond. Following the instructions, Eva was actually able to find and return the book, about the existence of which she had had no previous knowledge. 

One of the psychologists participating in our three-year professional training had witnessed a wide variety of his colleagues’ transpersonal experiences during our Holotropic Breathwork sessions, and had also had several of them himself. However, he continued to be very skeptical about the authenticity of these phenomena, constantly questioning whether or not they deserved any special attention. Then, after one of his Holotropic Breathwork sessions, he experienced an unusual synchronicity that convinced him that he might have been too skeptical and conservative in his approach to transpersonal experiences and ESP phenomena. 

Toward the end of his session, he had a vivid experience of encountering his grandmother, who had been dead for many years. He had been very close to her in his childhood and was deeply moved by the possibility that he might really be communicating with her again. In spite of a deep emotional involvement in the experience, he continued to maintain an attitude of professional skepticism about the encounter. He knew that he had had many real interactions with his grandmother while she was alive and that his mind could have easily fabricated an imaginary encounter using these old memories. 

However, this meeting with his dead grandmother was so emotionally profound and convincing that he simply could not dismiss it as a wishful fantasy. He decided to seek proof that the experience was real, not just in his imagination. He asked his grandmother for some form of confirmation and received the following message: “Go to aunt Anna and look for cut roses.” Still skeptical, he decided to visit his aunt Anna’s home on the following weekend and see what would happen. Upon his arrival, he found his aunt in the garden, surrounded by cut roses. He was astonished. The day of his visit just happened to be the one day of the year that his aunt had decided to do some radical pruning of her roses. 

Experiences of this kind are certainly far from being a definitive proof of the existence of astral realms and discarnate beings. However, these astonishing synchronicities clearly suggest that this fascinating area deserves the serious attention of consciousness researchers. Of special interest is the quasi-experimental evidence that is suggestive of the survival of consciousness after death that comes from the highly charged and controversial area of spiritistic seances and mental or trance mediumship, as I examined in Volume I. Although some of the professional mediums were occasionally caught cheating, a number of others—such as Mrs. Piper, Mrs. Leonard, and Mrs. Verrall—successfully passed credible research tests (Grosso 1994). 

An interesting innovation in this area is the procedure described in Raymond Moody’s book Reunions (Moody 1993). Using perceptual ambiguity involved in mirror-gazing, Moody induced in his subjects convincing visionary encounters with deceased loved ones. Some of the spiritistic reports considerably stretch the mind of an average Westerner, let alone a traditionally trained scientist. For example, the extreme form of spiritistic phenomena, the “physical mediumship,” includes, among others, telekinesis and materializations, upward levitation of objects and people, projection of objects through the air, the manifestation of ectoplasmic formations, and the appearance of writings or objects without explanation (“apports”). In the Brazilian spiritist movement, mediums perform psychic surgeries using their hands or knives, allegedly under the guidance of the spirits of deceased people. These surgeries do not require any anesthesia and the wounds close without sutures. Events of this kind have been repeatedly studied and filmed by Western researchers of the stature of Walter Pahnke, Stanley Krippner, and Andrija Puharich. A relatively recent development in the efforts to communicate with spirits of deceased people is an approach called instrumental transcommunication (ITC), which uses modern electronic technology for this purpose. 

This avenue of research began in 1959 when Scandinavian filmmaker Friedrich Jurgensen picked up human voices of allegedly dead persons on an audiotape while recording the sounds of passerine birds in a quiet forest. Inspired by this event, Latvian parapsychologist Konstantin Raudive conducted a systematic study of this phenomenon and recorded more than 100,000 multilingual paranormal voices allegedly communicating messages from the Beyond (Raudive 1971). 

More recently, a worldwide network of researchers, including Ernst Senkowski, George Meek, Mark Macy, Scott Rogo, Raymond Bayless, and others have been involved in a group effort to establish “interdimensional transcommunication” (ITC). They claim to have received many paranormal verbal communications and pictures from the deceased through electronic media, including tape recorders, telephones, fax machines, computers, and TV screens. Among the spirits communicating from the Beyond are supposedly some of the former researchers in this field, such as Jurgensen and Raudive (Senkowski 1994).

The Way of the Psychonaut: Encyclopedia for Inner Journeys Volume Two 

by Stanislav Grof, M.D., Ph.D.

Kirby Sommers - Ask Me Anything About the Jeffrey Epstein & Ghislaine Maxwell case

 Author’s Note

I hosted an Ask Me Anything about Jeffrey Epstein on Reddit in February 2020. A second one followed in July 2021 upon the release of my latest book, Ghislaine Maxwell: An Unauthorized Biography. The questions were abundant. The answers are in this book.

Close to 3,000 trolls attacked the event. Initially the plan was to answer questions for a full 8-hour day. I began answering questions at 9am and soon noticed several odd accounts becoming belligerent. I ignored them as did most of the regular people with real accounts asking real questions. By 1pm, however, I wrapped it up.

By now most people following the Jeffrey Epstein, Ghislaine Maxwell, Leslie Wexner, Prince Andrew, Bill Gates, Bill Clinton, Donald Trump, Leon Black case know some of the central people, like Ghislaine Maxwell and Prince Andrew have hired public relations firms, which in turn, hired accounts to harass and defame victims and those of us on the front line who amplify their voices.

I expected an interruption.

However, the interruption was much larger than I thought was even possible.

During the event, knowing that some people ask a question and then later delete it, I kept a list of the questions that poured in. And a record of my answers.

It turns out this was a really good thing to do because going back to Reddit’s original page where my second ‘Ask Me Anything’ occurred is very hard to navigate because of the army of trolls and their mountain of odd questions.

And so I decided to put it all together—include the first ‘Ask Me Anything’ I hosted after the release of Jeffrey Epstein Predator Spy, First Edition in order that you have the ability to read all the great questions asked by many of my followers.

Ghislaine Maxwell

Almost one year to the date after Epstein’s arrest, Ghislaine Maxwell was arrested on July 2, 2020. As of this writing she has been incarcerated at the Brooklyn Metropolitan Detention Center. She has requested bail on five separate occasions and has been denied by Judge Judith Nathan who is overseeing the government’s case against her.

Jeffrey Epstein and Ghislaine Maxwell, Untouchables

One of the questions that kept me awake while researching this case has always been: “Why was Jeffrey Epstein allowed a 40-year crime spree?” The Palm Beach investigation began in 2005 with a 9-1-1 phone call by the step-mother of one of his victims. A 14-year-old girl found with an unexplained $300. It was only when the local press began to write stories about the revolving door of young girls visiting Epstein at his Palm Beach mansion to give him a massage, later revealed in court documents to be a code word for sex, that the world heard the first rumblings about Jeffrey Epstein. 

Thing was Epstein wasn’t looking to have sex with minors on his own. His co-conspirators, including Ghislaine Maxwell, allegedly engaged in these assaults. Furthermore, he shared these minor victims with his powerful friends throughout the world. People like former United States President Bill Clinton and Queen Elizabeth’s favorite son, Prince Andrew, have been high on the list of Jeffrey Epstein and Ghislaine Maxwell’s powerful friends. 

On August 9, 2021—one day before the two-year anniversary of Jeffrey Epstein’s unexpected death (labeled a suicide) Virginia Giuffre sued Prince Andrew. It is a day that has no precedent. No member of the Royal Family—past or present has ever been sued for first degree rape.

During the two plus years I have been actively working the Jeffrey Epstein and Ghislaine Maxwell case I have been fortunate to gain the most amazing followers on Twitter. Your on-going support is what keeps me uncovering one thing after the other. And, you always have the most amazing questions. I look upon this as a group effort and I am incredibly grateful to undertake this with you at my side.

After my first AMA in 2020 I discovered it made the list of Best of Ask Me Anything. I hope this volume helps to answer some of your outstanding questions on the Jeffrey Epstein case those you have on the current case against Ghislaine Maxwell.

Bob Fitrakis began covering Jeffrey Epstein and Leslie Wexner in the mid-1990s—long before anyone else. He hosted an ‘Ask Me Anything’ on Reddit days after Jeffrey Epstein’s second arrest in New York City in 2019. During that event, Bob predicted Jeffrey Epstein would be killed. 

-Kirby Sommers

Selection from the book

QUESTION. 

How high would you rate the chances of the Mossad running Epstein's and Maxwell's underage honeypot operation for years on US soil without the CIA having intimate knowledge of it?

How high would you rate the chances of any Mossad operatives or CIA managers overseeing the operation ever to be indicted in court for crimes against humanity or any other charge suitable for these unspeakable crimes they have committed?

Who "suicided" Epstein, what remains hidden and what are the implications for the notion of accountability in a system that thinks itself just and moral?

ANSWER. 

As I stated in an earlier reply, I believe Ghislaine Maxwell and her partner Jeffrey Epstein worked for both the CIA and Mossad. Making it possible, therefore, to work on US soil and not being held accountable. 

Mossad has not been held accountable for other breaches. All you have to do is run a typical google search and other examples show up.

What the Jeffrey Epstein case has shown many of us is there is no accountability in our system as it is today. I hope this changes. I hope those of us here who feel passionate about holding people responsible make this happen.

**

QUESTON

Hey Ms. Sommers, thanks for doing this. To kick this off: do you think Epstein killed himself?

ANSWER.

Hi, thanks for opening the AMA with a really good question. No. I do not believe Epstein killed himself.

QUESTION.

How do you think he died? Do you fear for your own life?

ANSWER

I will answer your second question. first. There was an attempt on my life in 1991. There were at least two more attempts. I was lucky to have survived these attacks on my life. To answer your question, I am here. I am talking. I am outing my abuser. I am being supportive to Harvey Weinstein’s #silencebreakers #metoo, am supportive of Epstein/Maxwell survivors, and everyone else who has decided that it’s time to step forward and continue to heal

Regarding how Epstein died – I have mixed feelings. I do not believe he killed himself as I stated earlier; however, there is the element of deception that runs throughout the entire Epstein matter. We have been deceived on every level. And so, I no longer just push away the idea that he might have been escorted out of jail.

QUESTION.

Do you think, perhaps, he might even still be alive, maybe disguised and living discreetly somewhere in the world?

ANSWER

Initially I believed he had been assassinated. However, the more I research and the more people I interview – the less I believe the official story we have been told. Since there is no transparency, I am questioning everything and will not be guided by a narrative that is contrived. Therefore, I believe it is possible he is still alive.

QUESTION.

I haven’t heard a theory that he still may be alive. That’s very interesting to me. Is there anything in particular driving you to that thought?

ANSWER

Aside from the obvious – that there were so many mistakes with the cameras, with the security, with the previous “suicide” attempt – and remember this happened a long time ago – in August. So here we are six months and 9 days later and nothing has happened except for scapegoating the guards. I am skeptical of buying into anything we have been told. We’ve been lied to.

**

QUESTION.

Do you think this is so big that it is actively being covered up by intelligence agencies and the DOJ not just in the USA but in the U.K. and other countries?

ANSWER

Do I think the Epstein story is so big that it is actively being covered up? YES YES YES.

QUESTION.

Hey Kirby, what aspect of the Epstein case do you think is most overlooked and deserves more attention? Love your work, keep it up!

ANSWER

First, thank you for following my work and for being here today. I love this question because I believe there are several aspects and persons that are overlooked and deserve more attention. One of these is Jeffrey Epstein’s friendship with magician/illusionist David Copperfield.

A quick excerpt from my book: “The Mossad takes pride in being illusionists, in magic – in fact one of their early covert activities was dubbed ‘Operation Magic Carpet.” Epstein and Maxwell played their roles like magicians.”

I would be curious to know what tricks of illusion Copperfield shared with Epstein and Maxwell. There are many people who have received little to no scrutiny. One of them is Eva Dubin. Her role in Epstein’s life is much more complicated than has been reported according to my sources.

QUESTION.

Copperfield is an interesting comment to associate in context. Is there a connection between Epstein and Copperfield?

ANSWER

There is a very deep connection and correlation, frankly between Jeffrey Epstein and David Copperfield.

QUESTION.

Why are there so many Hollywood people loyal to Epstein and is everyone in his black book a participant with the girls?

ANSWER

There are some people in the Hollywood area that have links and loyalty to Jeffrey Epstein. Some of whom in all likelihood participated but this has not been discussed and is still a developing story.

QUESTION.

Why are you/other victims not naming them? (If they have been named sorry).

Does this all lead back to the Jimmy Savile case in the UK? (Which was never finished). P.S. You’re a hero of our times.

ANSWER.

Thanks for the “hero” comment and for the question. When someone is raped, threatened, assaulted by a person who has infinite resources there is the very real possibility of being killed. You are only witnessing a very small percentage of women and men who have the courage to stand up and say no more. Please remember we are doing what was once believed to be impossible. I am very proud to be one of hundreds of people who have stepped forward. #silencebreakers #metoo

QUESTION.

And do you think this is all tied in with the Jimmy Savile case? So that if that trial was finished, would it have led back to Jeffrey Epstein, Bill Clinton, etc.

ANSWER.

I believe all of the trafficking cases involving minors are interconnected and interlocked. Jimmy Savile was knighted by Queen Elizabeth and was also alleged to have been a spy.

**

QUESTION.

Do you think that pedophilia or pedophiliac acts are pushed onto people in positions of power in order to have them blackmailable? That it is some sort of rite of passage, and that between somebody who won’t have sex with an underage prostitute and someone who will, the one who will be given the position, appointment or whatever it is?

I find it incredibly difficult to believe that so many people in power are pedophiles. I know that there are loads in society but it seems staggering how common it is, almost like it can’t be incidental.

ANSWER.

I will start by reminding you child victims of sex trafficking are not “prostitutes.” They are “trafficked.” Big difference.

There are a lot more pedophiles than we will ever know. We hear about cases that involve powerful people (like Jeffrey Epstein, Ghislaine Maxwell, Peter Nygard, etc); however, there are regular people who you might know that commit this unspeakable crime against perhaps an underage child that you personally know.

Dark secrets are held by both the victim and the perpetrator/predator sometimes forever. When I was in junior high school, for example, we sort of knew about some of our male classmates who were being propositioned and paid money by men who had the means and who lurked at our school.

What Epstein did was to compromise his targets by gifting them a minor or by entrapping them with a minor. Even if a person is caught cheating on their significant other – it can be explained away. However, if that person happens to be underage – a) the stigma cannot be erased away; and b) it becomes an actionable crime.

When Science Becomes Scientism: Carl Sagan and His Demon-Haunted World

The challenging observations from consciousness research amassed in the second half of the twentieth century and the basic tenets of transpersonal psychology encountered incredulity and strong intellectual resistance in academic circles. Transpersonal psychology, as it was born in the late 1960s, was culturally sensitive and treated the ritual and spiritual traditions of ancient and native cultures with the respect they deserve in view of the findings of modern consciousness research. It also embraced and integrated a wide range of anomalous phenomena, paradigm-breaking observations that academic science has been unable to account for. However, although comprehensive and well substantiated in and of itself, the new field represented such a radical departure from academic thinking in professional circles that it could not be reconciled with either traditional psychology and psychiatry or with the Newtonian-Cartesian paradigm of Western science. 

As a result of this, transpersonal psychology was extremely vulnerable to accusations of being irrational, unscientific, and even “flaky,” particularly by scientists who were not aware of the vast body of observations and data on which the new movement was based. These critics also ignored the fact that many of the pioneers of this revolutionary movement had impressive academic credentials. These pioneers generated and embraced the transpersonal vision of the human psyche not because they were ignorant of the fundamental assumptions of traditional science, but because they found the old conceptual frameworks seriously inadequate in accounting for their experiences and observations. Much of the resistance came from representatives of the academic community, who saw the current scientific worldvew as an accurate and definitive description of reality and clung to it with stubborn determination, impervious to any evidence countering it. 

The nature and intensity of some of the mainstream scientists’ reaction to any form of spirituality, in general, and to transpersonal psychology, in particular, seems to mirror the fanaticism of religious fundamentalists. Their attitude lacks solid scientific grounding, ignores or distorts all existing evidence, and is impervious to facts of observation and logical arguments. Closer scrutiny reveals that what they present as an image of reality that has been scientifically proven beyond any reasonable doubt is a colossus on clay feet supported by a host of a priori metaphysical assumptions. 

One of the most salient examples of this category of scientists was Carl Sagan, professor of astronomy and space sciences at Cornell University in New York City. An outstanding representative of his field, he achieved worldwide acclaim by his participation as experimenter in most of the unmanned planetary probe missions, by founding the project SETI (Search for Extraterrestrial Intelligence), and creating the highly acclaimed TV series Cosmos. He also designed, jointly, with Frank Drake, the gold plaque with the message of Earthlings for extraterrestrial civilizations carried by Pioneer 10, the first spacecraft to leave the solar system. Shortly before Sagan’s death, of myelodysplasia, his science fiction novel Contact inspired a widely acclaimed movie with the same name. 

However, instead of enjoying his professional success and reputation in the area of his expertise, Carl Sagan embarked for unknown reasons with unusual emotional charge and determination on a crusade against everything he considered irrational, unscientific, and occult. He assumed a highly authoritative position of an arbiter and judge of observations reported by a variety of experts from several other disciplines, including parapsychology, thanatology, psychedelic research, anthropology, and comparative religion. 

To accomplish his goal of sanitizing the culture from the pollution by occultism and superstition, Carl Sagan became one of the founding members of an organization called CSICOP (Committee for the Scientific Investigation of Claims of the Paranormal), associated himself with the journal entitled The Skeptical Inquirer, and employed the services of magician James Randi to help him prove that all claims of the paranormal were fraudulent. The epitome of his efforts was his book of passionate philippics against the dangers of irrationality, The Demon-Haunted World (Sagan 1997). 

My first contact with Carl was through an enthusiastic letter I received from him shortly after the publication of my book Realms of the Human Unconscious (Grof 1975). In this book, I described that my patients undergoing LSD psychotherapy often experienced deep regression, in which they relived with intense emotions and physical feelings the memory of their biological birth. I was able to distinguish four experiential patterns that were associated with this process, reflecting the consecutive stages of childbirth, and referred to them as basic perinatal matrices (BPMs). 

BPM I is related to prenatal existence in an advanced stage of pregnancy before the onset of delivery. BPM II reflects the experience of claustrophobic terror and hopelessness experienced by the fetus during the stage of childbirth when the uterus is contracting, but the cervix is not yet open. BPM III is associated with the difficult passage through the birth canal that begins after the cervix is sufficiently dilated. And, finally, BPM IV reproduces the experience of the moment of birth and the immediately following period of reconnection with the mother. Full conscious reliving of birth is then experienced as psychospiritual death and rebirth. 

Carl was particularly fascinated by my description of the fourth perinatal matrix, which typically involves visions of brilliant light and of various archetypal figures appearing in this light. In his opinion, expressed in an article published in 1979 in the Atlantic Monthly magazine (Sagan 1979a), this observation rendered a mortal blow to the claims of the mystics, who often report visions of divine light and of celestial beings. He concluded that what mystics consider to be supernatural light and angelic beings is actually the infantile memory of emerging into the light of the operation room and seeing cloaked obstetricians and nurses. The misperception of this situation as numinous is thus a result of the immature eyesight and cognition of the newborn. 

Carl’s interpretation of perinatal visions taken from my book was in sharp conflict with my own description of this phenomenon. After having observed literally hundreds of experiences of psychospiritual death and rebirth, I realized that the reliving of birth functions as a gateway to the Jungian collective unconscious and that the archetypal visions that accompany it are ontologically real and cannot be derived from our experiences of the material world. This is an issue of great theoretical relevance in view of Carl’s provocative statement about the nature of reality that opened Cosmos, his magnum opus: “The Cosmos is all that is or ever was or ever will be” (Sagan 1983). 

Carl later repeated his argument in his book Broca’s Brain (Sagan 1979b), in which he dedicated to this issue an entire chapter entitled “The Amniotic Universe.” He certainly had the right to draw his own conclusions from my observations. However, disregarding my own interpretation and hallowing me as a debunker of mysticism was another matter. In doing this, he also discounted the fact that the entire second half of Realms of the Human Unconscious, the book he was referring to, was dedicated to a detailed description of spiritual experiences with many clinical examples. The material in it was actually one of the sources of transpersonal psychology, a discipline seeking a synthesis of genuine spirituality and science. 

As transpersonal psychology, with its efforts to legitimize spirituality, continued to grow and gain more ground in the academe, it became a major irritation for Carl and the CSICOP group. Carl finally asked me, as a surviving member of the small group of professionals who had founded transpersonal psychology, to meet with him in a session of open confrontation and discuss theoretical issues related to this discipline. I accepted his invitation and met him in his hotel room in Boston. Other participants in this meeting included my wife, Christina, Carl’s wife, Ann Druyan, and Harvard psychiatrist and researcher John Mack, our mutual friend. 

Carl started the session by reminding me of my responsibility as a professional trained in medicine and psychology to be careful what information I release to the public because the words of educated people with academic titles are taken more seriously by lay audiences. He emphasized that it was essential for scientists to offer seasoned and unadulterated scientific truth to those who are unable to make their own independent judgment. He then began citing a series of instances in which people were deceived by various hoaxes, scams, and frauds. He brought up the case of the German horse named “smart Hans” (“der kluge Hans”), which, according to the claims of his owner, was able to perform mathematical computations; a fraud involving a figure excavated in Italy that allegedly was a petrified giant; and a few other instances. At this point, I interrupted Carl and told him I felt that what he was describing had no relevance for the subject we were supposed to discuss. 

“What do you think is relevant for our discussion?” he asked. 

“It is the problem of the ontological status of transpersonal experiences,” I answered, “such as experiential identification with other people and other life forms, veridical out-of-body experiences, visions of archetypal beings and realms, or ancestral, racial, karmic, and phylogenetic memories. Are they hallucinations and fantasies without any basis in reality or instances of authentic connection with dimensions of reality and sources of relevant information that are normally inaccessible for our consciousness?” 

“Give me examples!” he urged me, appearing puzzled and confused. 

I described several instances in which individuals in non-ordinary states of consciousness identified experientially with various aspects of the material world or experienced the historical and archetypal domains of the collective unconscious and were able to gain access to information that was clearly far beyond what they had acquired through the conventional channels in their present life time. Three of these examples involved experiential identification with animals (eagle, whale, and lion), two of them historical events (see the stories of Renata and Karl), and one the obscure archetypal vision of the Terrible Mother Goddess of the Malekulans in New Guinea (see the story of Otto). 

Listening to my stories, Carl regained his composure and assumed an authoritative teaching role. “Oh, this is what you are talking about? Well, that’s easy to explain; not a big mystery there,” he said. “American children watch television on average about six hours a day. They see a lot of various programs, including those that contain scientific information, such as Nova or the Discovery Channel. They forget much of it, but their brains, being the miraculous organs they are, record it all. In non-ordinary states of consciousness, then, this information is used to generate what appears to be new relevant information. But, as you know, there is no way we can access information that did not enter our brain through the senses. If such information emerges, they must have received it somewhere at some time during this life.” 

I felt frustrated. Carl was using here the old dictum of British empiricist philosophers that had become a popular tenet of monistic materialistic science: “Nihil est in intellectu quod non antea fuerit in sensu” (Nothing is in the intellect that prior to that was not in the sensory organs). If my subjects’ experiences contained some seemingly new information, they must have acquired it sometime, somewhere, somehow during this lifetime through sensory input. This should be clear to anybody who has studied natural sciences; how could any educated person see it differently? 

Feeling that we were facing a blind alley, I resorted to thanatology, a discipline studying death and dying. In the last few decades, researchers in this field had accumulated some fascinating observations concerning out-of-body experiences in near-death situations. Unlike many other transpersonal phenomena, these experiences are easily subjected to objective verification. Since this material had been widely publicized in best-selling books, television talk shows, and even a number of Hollywood movies, I expected that it would not be difficult to make my point. 

I referred to a number of thanatological studies that had independently con firmed that during out-of-body experiences in near-death situations, disembodied consciousness is capable of perceiving the immediate environment, as well as various remote locations, without the mediation of senses. In a fascinating study described in Ken Ring’s book entitled Mindsight (Ring and Cooper 1999), the capacity of disembodied consciousness to perceive the environment appeared even in people who had been congenitally blind for organic reasons. They were not only able to see for the first time in their lives, but what they saw could be consensually validated. In Ken’s terminology, they had “veridical out-of-body experiences.”

In this context, I also quoted an example from the book Recollections of Death, written by Michael Sabom, a cardiosurgeon who had studied near-death experiences of his patients (Sabom 1982). I told Carl that one of Michael Sabom’s patients was able to describe in detail the procedure of his resuscitation following cardiac arrest during an operation. He reported that his disembodied consciousness first watched the procedure from a place near the ceiling. Later, it became interested in the procedure and floated down to a position where it could observe from close up the gauges on the equipment. During the interview following successful resuscitation, the patient was able to reconstruct to Michael Sabom’s surprise the entire procedure, including the movements of the little hands on the measuring devices in correlation with the interventions of the surgical team. 

Having described this case to Carl, I asked him how he would explain this event in the context of the worldview to which he subscribed. He paused for a while, and then he said assertively: “This, of course, did not happen!” 

I shook my head incredulously, not believing what I just had heard. “What do you mean, this did not happen? Cardiosurgeon Michael Sabom reported this in his book based on the research he had conducted with his patients. What is your explanation for what I just have described to you? What do you think all this is about?” I asked. This time the pause was even longer; Carl was clearly thinking very hard, struggling to find the answer. “I’ll tell you,” he finally broke the long silence. “There are many cardiosurgeons in the world. Nobody would have known the guy. So he made up a wild story to attract attention to himself. It’s a PR trick!” 

I was shocked. Carl’s last words seriously undermined the respect I had had for him. I realized that his worldview was not scientific, but scientistic. It had the form of an unshatterable dogma that was impervious to evidence. It was also clear to me that our discussion had reached an insurmountable impasse. I saw that Carl was willing to question the integrity and sanity of his scientific colleagues before considering that his belief system might require revision or modification to fit the new data. He was so convinced that he knew what the universe was like and what could not happen in it that he did not feel the slightest inclination to examine the challenging data. 

My experience with Carl’s determination to preserve his scientific beliefs was later further confirmed by a scandal involving CSICOP and the so called “Mars effect.” In their studies, originally designed to debunk astrology, French statisticians Michel and Louise Gauquelin demonstrated that in the birth chart of prominent athletes Mars appeared with statistically significant frequency in the ascendent or zenith (Gauquelin 1973). To their surprise, their study thus supported rather than refuted astrological prediction. The statistical probability that this could have happened by chance was one in five million. In later years, the Gauquelins tested astrological predictions involving five planets and eleven professions and found significant results; their data were later replicated independently by other researchers. 

After the results of the Gauquelin study had been published, three CSI COP members, Paul Kurtz, George Abell, and Marvin Zelen, incensed by this report, got involved in the controversy, first by a critical response and later by their own study. After a number of heated exchanges, rather than admitting that they essentially confirmed the Gauquelin results, they resorted to conscious falsification of their own data. This fraud was exposed in an article entitled “Starbaby” by Dennis Rawlins, cofounder of CSICOP and a member of its ruling executive council (Rawlins 1981). When Rawlins realized that the organization was committed to perpetuating its ideological position and not to discovering the truth, he concluded that honesty was more important than an indiscriminate witch-hunt against the paranormal. 

In 1984, when I was invited to lecture at the World Congress of Astrology in Luzern about my research related to the psychological importance of the trauma of birth and about the Basic Perinatal Matrices, the program actually featured Michel Gauquelin as one of the presenters. It also included another convert to astrology, Hans Eysenck, the famous fierce critic of Freudian psychoanalysis.

When the Impossible Happens 

Adventures in Non-Ordinary Realities

Stanislav Grof M.D., Ph.D.

Paul Valery, Analects II

Crime is not limited to the moment of the crime, or even a little before. Rather, it links up with a long antecedent state of mind, developed at leisure, remote from acts, a sort of idle daydream, an outlet for passing impulses (or a fit of bore­ dom). Often, too, it comes of a mental habit of reviewing all possibilities and shaping them without discrimination.
*
When a man lays aside his work, wakes up from his labors, or his worries, or his love, and is surprised by what he finds, now that he contemplates his "naked" self and sees himself without recognizing who he is, he ceases by the same token to recognize his handiwork, his crime, his god, and what he was. He is arrested for the moment by the impossibility of conceiving that he still is the man he was just now and others think he is.
*
In every man's life there has been a "minute too much" which he longs to buy back from reality, no matter what the cost. And so this "surplus" of the real becomes a night­mare.
*
The foolish things he has done and those he has left undone share a man's regrets. Failures to win are often bitterer to him than losses.
*
Knowing oneself doesn't mean reforming oneself.
Knowing oneself is a roundabout way of finding excuses for oneself.
*
Everyone a murderer.
There is a small, furtive urge, a "reflex," that makes assassins of us all; it wipes out, mentally exterminates the man who says to us something we dislike.
*
If looks could kill, how many dead men there would be!
And if looks could fecundate, how many children!
The streets would be full of corpses and pregnant women!
*
Punishment depreciates morality since it provides a calcu­lated compensation for each crime. It reduces the horror of the crime to the horror of its penalty; in a word, it absolves.
Thus it treats crime as something measurable, marketable— one can haggle over the price to pay.
*
Deterrent justice.
If the manager of any sound concern ran it on the lines of our penal code, he would pass for crazy. Society catches a criminal, then locks him up for five years without troubling its head about the sixth. The man has got to live, but how? He no longer has cash or credit, or a job. When released, he is more dangerous, less utilizable, than before.

So it would seem that either Society is not managed at all, or that it is a badly run concern.
*
What is known as Ethics covers all that can be said or written on the following problem:

For what object, in what cases, and by what means is a man, in the absence of any physical compulsion, led to do what he dislikes doing, and not to do what he likes?

A moral code becomes ridiculous when, in the last analysis, it amounts to this: "Act against yourself; you have nothing to fear, nothing to hope for."
*
Morality is the ill-chosen, ill-reputed name given to one of the branches of that "universal economy" which includes the behavior to follow in one's dealings with oneself.

In the propositions "I master myself," "I yield to my­ self," and "I permit myself . . . ," the "I" and the "myself" seem to be different, but are they really so? An analysis of morality could be reduced to deciding whether these two pronouns are actually or fictitiously different.
*
There are many things which cost us less effort to do than to think; and to do energetically than to do in moderation.
*
Morals.
If the rules of a moral code were so effectively inculcated that its most heroic injunctions were automatically obeyed; if nobody could see a beggar without promptly, almost unthinkingly, undressing himself and clothing the unfortu­nate; or a beautiful person without a prudish qualm; or a leper without wanting to share his scabs—I doubt if the moralist would feel gratified.
For the moralist is not easy to please. He insists on struggles, even on backslidings, and a moral life without anguish, perils, setbacks, remorse and twinges of conscience would seem to him insipid. Repugnance, toil and tears, up­ hill strivings are basic to the perfecting of this curious art.
Merit, not conformity alone, has value and it is the energy expended in making a stiff gradient that counts.

Thus the moralist's morality is nothing more than pride in going against the grain. From which it would logically follow that a naturally moral person forcing himself to act immorally has the same "value" as an immoral person forcing himself to behave morally.

Nothing's simple. Yet there are always propensities indicated by our appetites and instincts. Here begins the case against that malefactor, the nervous system.
*
Morality is a sort of art of the nonfulfillment of desires, the possibility of emasculating thoughts, and of doing what one doesn't like and not doing what one likes. If Evil were disagreeable and Good agreeable there would be an end of morality, no more "Good" or "Evil." Thus, in the last   resort, the moral life means going against the current and sailing as close as possible to the shoals of lust and lures of the imagination.
*
Temptations of the intelligence.
We must differentiate (within limits) between self-control— so far as this means repression, struggles, and self-conquest, and so forth—and consciousness which, while letting a man surrender to his impulses, nonetheless both illuminates and sees what is going on. All the same this conscious intelligence may be called on to exercise an indirect control. For example, instead of force, it can employ cunning and, with its analyses, depreciate, demagnetize, disarm, and, so to say, "debunk" a temptation that it could not vanquish by a frontal attack.

Instead of expelling the devil with a pitchfork you can offer him a chair, ask him to describe in detail the kingdoms he affects to offer, haggle with him, pester him with ques­tions and (while he goes on droning blandishments in your ears) dissect the desires you feel welling up within you. And it is very rarely that promises, even realities, stand up to a scrutiny both critical and clear.
True, the same treatment may be applied to the "heroic virtues." "Both of you promise me kingdoms: one of you, on earth; the other, in heaven. Please go into details. Tempt me clearly. Bait your line with clean-cut images. But don't go fishing for me in muddy water."
*
Virtues should be causeless.
It's not from charity that wc ought to love our enemies; rather, from a full control of one's own motives so as to steal a march on nature. And in any case there's always a touch of contempt in one's love of enemies.

It's not out of humility that we should think little of our­ selves ; it's a matter of prudence and experience. And it's a mistake to believe in one's "personality," one's Self or one's importance, and to regard oneself as a work signed by Nature and specially dedicated to herself "By the Author." Firstly, because entities must not be multiplied and because we should "believe" as little as possible, give credence only to things and persons worthy of it. But also because one must be accurate.
*
A man may do his duty out of sheer "contrariness": do "the right thing" out of contempt for those who do it stupidly, piously, or pompously—or through fear. One should do good as a being who can just as well do evil.
*
Love always has potential hatred in it and I know states of mind in which they are so little distinguishable that a special name should be invented for these complex forms of passionate solicitude.
Perhaps we are bound to fall into self-contradictions when we try to analyze what touches us most nearly. Viewed in close-up, "love" and "hatred" lose their meaning.
*
An extraordinarily potent, intimate, and permanent bond may exist between individuals, a bond of such a nature that nothing they do can either strengthen or impair it. Distance —and even hatred—increase rather than weaken its tenacity.
Some people are heart-stricken, prostrated by the death of an enemy; there are afflictions which, when they come to a sudden stop, leave their victim feeling empty and his soul "at a loose end."

*
I have met people so silly and suggestible as to let themselves be talked into believing that they don't love something that they love. And others talked into loving what they can't abide.

In people of this kind antipathies and affinities lack the strength of those physical aversions, untouched by reason, which nothing can reverse and turn into desires. The fur of such docile creatures takes the direction given it by the palm and the back of the hand alternately.
*
Can we even conceive of individuals so intellectually detached as wholly to ignore and systematically to reject all first terms: all the initial impulses and reverberations caused by deeds and words, and let them die down naturally, with­ out reinforcing and transmitting them?
*
Everything refers back to the brain: the world in order to exist and to be recognizable at all; the individual being in order to contact itself, communicate with and complicate itself. The brain is a place in which the Universe pricks and pinches itself so as to make sure it exists. "Man thinks," it says, "therefore I am." Thought is like a more or less prompt, more or less retarded or casual act or gesture; a gesture of the Being that has all possible things for limbs and parts of itself: Time, for its articulation and field of action; Reality, for its frontier and forbidden territories.
*
The strongest minds are equally hard on themselves—indeed particularly on themselves. That is why they wear themselves out; yet, without this quality, they fail to reach their peak.
*
The inferiority of the mind can be gauged in terms of the apparent magnitude of the objects and circuinstances it need to rouse it to action. And, especially, to the mass of lies and make-believe it needs to mask the feebleness of its means and its desires.
*
When a man gazes ruminatively at his hand placed on the table he always falls into a philosophic daze. "I am in that hand, and I am not in it; it is at once "I" and 'not-I.'" And, in fact, that presence involves a contradiction. My body is a contradiction, it inspires and imposes contradic­tion, and it is this property that would be basic to any theory of the living being could we formulate it in precise terms. The same is true of thought, this thought I am recording and all my thoughts. They, too, are "I" and "not-I" simultaneously.

And here we have a problem calling for delicate analysis.
*
One says "my mind" as one says "my foot" or "my eye." One says "He has a brilliant mind" as one says "He has blue eyes." "What a genius!" as one says "What a fine head of hair!" W h a t can be stranger, profounder, than to say " My memory"?
*
The "soul" and "freedom" (the former once was taken for a "substance" and the latter for a property of that substance) are, judging by the occasions on which these words crop up in our minds, sometimes states and sometimes events. In short, both are names given to deviations from the norm: terms denoting certain anomalies in the normal functioning of consciousness.
*
Modesty.
When we make an admirable thing (or one that we judge admirable) it is not really we, appearances notwithstanding, who make it—for the good reason that it surprises us. If we were honest with ourselves we would disown all that strikes us as exceptionally good in what we do, just as we disown our stupidities and lapses—all the peccadillos that make us blush for ourselves.

What's more, we should disown (and even more emphatically) our "lucky finds," since the chanccs are more against them in the majority of things and men, and there­fore they are less ours than our blunders.
*
We describe as "sound" or "good" ideas that existed in posse within ourselves and which we get, full-fledged, from others. They belong to us and it is only by chance that someone else has hit on them first—the same sort of chance that determines the date of a birth. We "recognize" them in ourselves.
*
All things are strange. One can always sense the strangeness of a thing once it ceases to play any part; when we do not try to find something resembling it and we concentrate on its basic stuff, its intrinsicality.
*
A peril of the mind: that of losing the power of thinking otherwise than polemically, as if one were facing an audience and in presence of the enemy.
*
Objections are often due to a very simple cause: that the man who raises them has failed to find for himself the idea he is attacking.
*
A "fact" is something that can do without meaning.
*
Waking gives dreams a reputation they don't deserve.
*
The traveler.
Cast a casual glance from the window of an hotel bedroom.
"The kingdom of Never-mind-what is inhabited by a race of Never-mind-whos!" So says your soul.
*
There's nothing alarming about a rabbit, but a rabbit unexpectedly jumping up under our feet may scare us. The same is true of certain ideas that startle and uplift us, by reason of their suddenness—only to become a little later . . . what they really are.

Never leave out of account the unexpected! Keep what has never happened before present in your memory!

An unthinking, unforeseeing man is less upset, less shattered by a catastrophe than is the man of foresight. For the man without it, the unforeseen is almost nonexistent.

When a man has foreseen nothing, what can take him by surprise?
*
A man was appraising dispassionately various lines of action.
" Supposing I got converted? " he asked himself.'' Hypoth­esis number One. That would certainly simplify my career. I'd annex all the benefits of a vast institution. It would give me peace of mind, I'd be protected, backed by hosts of people. I'd write books appealing to an enormous public. I could draw on an inexhaustible fund of texts and traditions for my themes, phrases, exegeses. Everything would be so simple. Resources ad libitum, an admirable mythology, etc., etc. Or—second hypothesis—supposing I made a 'killing' socially and in the public eye? That would be no less reward­ing. The masses would acclaim me, tremble at my voice, I would become mightier than the mighty by abusing, hurling curses at them and valiantly championing the humble.

"So let's weigh the possibilities and try to see what tomorrow has in store. Let's choose which lambs, and of what color, we shall shear."
*
Everything in which and for which we have immediate need of someone else is "ig-noble" (i.e., not noble). It means relying on someone else, courting his favor, winning his assent. And setting store on it!
*
You belong to a party, my friend. That is to say, you have to applaud or vilify though it goes against the grain. The party insists on it.
*
Who, then, has the courage to force himself to picture exactly the probable opinion of another man about himself? Who dares to contemplate the place that probably this out­ side mind assigns him? Yet it's well worth looking into.
*
I have noticed that public opinion has no great dislike for people who go in for boasting, and indeed regards them as more "natural" than modest people, for whom it has a certain shrewd and not unjustified mistrust.

It may laugh at braggarts and showers-off, but it has a weakness for them, nonetheless, since such men are its wooers, thinking of it all the time and paying court to it.
*

The modest man is one in whom the feelings of being one man among others is stronger than the feeling of being himself. He takes more notice of his traits in common with the general ran of men than of his differences and idio­ syncrasies. Such men tend more to merge into the herd than to stand out from it.

A lively awareness of differettce leads to pride or envy; an awareness of resemblance, to modesty or insolence, for there is an insolence that takes its stand on equality, claimed and insisted on.
*
Bitter feelings stem almost always from not receiving a little more than one gives. The feeling of making a bad bargain.
*

All we see of living beings is their means of defense and organs of attack: their hides, danger signals, motor exten­ sions, tools, and weapons.

*
Behavior would greatly change, were all external demon­ strations—actions, words, and so forth—-judged according to the degree of consciousness they presuppose in those re­ sponsible for them; and if all that's done unthinkingly, with­ out self-control, were considered shameful.
How many expressions of opinion are products of intestinal flatulence! They relieve the man giving vent to them, but pollute the intellectual air of others. This goes for insults, mockery, and exclamations.
*
What differentiates a forged bank note from a genuine one depends solely on the forger.
At the trial of a man accused of forgery two bills bearing the same number lay on the judge's table and it was quite impossible to detect any difference between them.

"What am I charged with?" the man asked. "Where is the corpus delicti ?"
*
Our true tastes, the things we are truly ashamed of, our failings and our all-too-lucid mistrust of ourselves are housed in a secret museum kept under lock and key. And alongside this dungeon, in our mental underworld, dwells the Lord God, along with our thoughts of death, our moods of melancholy and the gardens of darkness.

Here is the abode of all the shadows, all the vague con­victions which light and movement, freshening winds, reck­less words and deeds, promising love affairs, desires, hard-fought struggles, and foretastes of success dispel or displace in the mood of the moment.
*
How many great things would never come to birth but for a weakness that inspires them! All hail to Vanity, stingy mother of great things!
*
There are two kinds of people: those who feel they are men and need other men and, secondly, those who feel them­ selves alone, not "men." For he who is truly alone is not "man."
*
Calling someone a fool is arrogating to oneself all that one denies to him. That is legitimate; but it should be positively stated—which is something we take good care not to do.
*
Being "good" to somone gives him the idea of reducing you to slavery. He has no inkling of this. But he takes advan­ tage of it all the more in his dealings with you. He gets a habit of taking your assent for granted. You raise no objec­tions and you enter implicitly into the plans he makes since he regards you as "easy game."
*
Conservative morality.
It has always to be the same man who owns this field, has possession of such-and-such a chattel. And it must always be the same man sleeping with the same woman, the same woman with the same man.

Which is why morality is "boring"; it consecrates monotony.

*
We confuse "duty" with the laws of a man's being; but it's owing to ignorance of these laws that "duty" has been invented and enjoined.
*
Our changes of mood give our acquaintances an impression of alternating truth and falsehood. And they always take the worse ones for the true.

We always regard the worse as basic to a character. Yet its "basis" is not—cannot be—either good or bad.
*
Against an opponent, even an ideal opponent, one should never use arguments or invectives that, alone with oneself, one could not bring oneself to voice; things that can't be truly thought, that are forceful only in public and make us ashamed and miserable in our solitary night hours; when, that is to say, nothing prevents us from understanding all and sizing up the human situation; when there is no public to win over and cajole, no adversary to refute, dismantle, and destroy; when our own deficiencies are so glaring and our weaknesses as evident as those we could make game of.

Alone—that is to say residing in that which is and not in the world of appearances; a state in which question and answer are united, not pitted against each other.

Yet can there be a soul in which nothing of the theatrical persists; in which a personal light does not illuminate unevenly the various actors on the stage of Thought? And, watching them, you cannot fail to see that your opponent is built out of . . . yourself!
*
The man who has a cold heart is for this reason best adapted to reality, for reality is unfeeling; "things" neither regret nor hope, neither make haste nor tarry. Also, the man's coldness is in harmony with Time; that is to say, with the growing probability of the contrary of that which is and affects our lives.
*
Psalm.
The free mind abhors competition. It sides with its opponent.
It is too well aware that, though defeats may lay us low, victories annihilate us.  A man who can overcome defeat will be wiped out, disintegrated by a victory.

The free mind loathes the two base thoughts implicit in "victory" and "defeat."

All that hinders the mind from forming all possible combinations of ideas debases it in its essential function— which is that of forming them.

It is impossible for it to hate something that it freely pictures to itself within itself. How hate what one has, one­ self, so clearly given form to?

It has no trouble in locating itself at any given point in the scheme of things and in a certain order of values—and at once the conflict ceases to be a conflict. Antagonists are merely polarities of one and the same system, a system that itself is changeful and will pass away.

It feels that fits of anger, grievances—like joys—are so many losses of its freedom; as the creaks and tremors of a motor are so many losses of its driving power.

But the mind is attached to a body, to a group, to a name, to nerves, to personal interests.

Our body is self-regarding, and desire keys it up to its highest power. Our whole existence is an injustice; our intelligence an offense per se—perhaps the most cruelly resented offense of all.
*
What is an "intellectual"? Theoretically he should be a man with a knack for finding his way (more or less) through the mazes of his thought; who treats it somewhat condescend­ingly ; who does not trust himself too readily; who, because he knows their causes, is unimpressed by spectacular transactions in his mind; a man on whom eloquence gets no purchase, or gets it only in virtue of the art (presumably) implicit in it; and, finally, a man used to manipulating words and images.

To disbelieve comes naturally to him. Or anyhow, he makes a point of never attributing to what he hears more force than the spoken word conveys to him and can contain within itself.
*
The angel is only a devil to whom a certain reflection has not, as yet, occurred.
*
God created man and, finding that he was not lonely enough, gave him a wife, so as to make him feel his solitude more keenly.
*
Thanks to the vulgar myth of happiness one can do pretty well anything one wants with men, and anything one wants with women.
*
Growing old means experiencing the alterations of the permanent.

Translated by Stuart Gilbert

Remembering Thomas Dixon Jr.

Thomas Dixon Jr. was a committed White Nationalist who worked tirelessly to promote race realism and white solidarity. At various points in his life, he was an attorney, a legislator, a Baptist minister, a lecturer, a novelist, and a filmmaker. He is best known as the author of the screenplay for D.W. Griffith’s 1915 film The Birth of a Nation, and of the 1905 novel The Clansman on which the film was based. In his lifetime, however, Dixon’s influence extended far beyond one novel and one film, even though the film in question was the most famous of its era. But after his death, Thomas Dixon did not receive the recognition that he deserves.

In 1968, Biographer Raymond A. Cook wrote that Dixon was “today unknown to 99 per cent of our present population.”[1] And in 2004, film historian Anthony Slide referred to him as “relatively unknown.”[2] However, critics of Dixon’s views have occasionally conceded his significance. In 2006, the Louisiana State University Press released a collection of essays titled Thomas Dixon Jr. And the Birth of Modern America. And in 2019, the Washington Post published an article titled “Thomas Dixon Jr: The great-granddaddy of American white nationalism.” This was not meant as a compliment, but I think the notion that Dixon is one of the foremost proponents of post-Civil War White Nationalism in the United States is justified.

Thomas Frederick Dixon Jr. was born in North Carolina in 1864. The elder Thomas Dixon was a Baptist preacher, and he married Amanda Elvira McAfee, the wealthy daughter of a prominent planter and slaveholder. Before the outbreak of war, Reverend Dixon had opposed secession.[3] The young Dixon grew up poor during Reconstruction, and the family was twice forced to move because they could not afford to keep their home. Both his father and his uncle became members of the Ku Klux Klan.[4]

Thomas and Amanda Dixon had five children, including Fundamentalist minister A.C. Dixon and Elizabeth Delia-Dixon Carrol, a physician and advocate for women’s suffrage. “The Dixon children” writes Anthony Slide “were exceptionally intelligent, charismatic individuals and would often correspond with one another in Latin or Greek; they were all subjects of entries in Who’s Who in America prior to their thirtieth birthdays.”[5] After graduating “with more honors than any other student before him” from Wake Forest University in his native North Carolina, Thomas continued his studies in Baltimore, Maryland, and at Johns Hopkins University where he became friends with future president Woodrow Wilson.[6]

The two decades between Dixon’s graduation from Wake Forest and the publishing of his first novel were full of action. He married Harriett Bussey, with whom he had three children. While a short-lived attempt at an acting career ended in failure, the young man succeeded in just about everything else that he attempted. Stephen P. Smith, in his review of Dixon’s autobiography, recounts Dixon’s many professional triumphs:

By 1886, Dixon was a twenty-two-year-old newlywed, a practicing lawyer, and a state legislator. A political career, in which he might redress the wrongs done to the South by the Radicals, seemed to beckon. Yet he was still restless. In the autumn of that year, he resolved his inner tensions by resigning from the legislature and entering the Baptist ministry, fulfilling a wish of his father. After brief pastorates at Goldsboro and Raleigh in his home state, he found his way north once again, first to a Baptist pulpit in Boston, then to a pastoral appointment at the Twenty-Third Street Baptist Church in New York. In the metropolis, Dixon, never known for modesty or thinking small, began to dream truly grand designs. So that his audience could expand beyond one congregation of one denomination, he conceived of a non-denominational “People’s Church,” housed in its own commercial-office building and offering a wide range of social outreach programs to the city’s teeming millions. He boldly approached John D. Rockefeller, Sr., and gained the backing of “the Oil King” for his idea. But the jealousy and obstruction of rival ministers frustrated his plan, and it never came to fruition. Also while in New York, Dixon tackled the Tammany machine; both sides notched some victories in their mismatched war.[7]

According to Slide, no Protestant preacher at the time had a larger congregation than Thomas Dixon. He “quickly became noted as a flamboyant and sensationalist preacher” and “was very much the social crusader, taking on issues with the intensity that anyone of a liberal persuasion would admire” which included criticizing the city government, advocating for the poor, and supporting Cuba’s struggle for independence from Spain.[8]

In 1898, Dixon left his church and began traveling across the country to deliver public lectures. He quickly gained a reputation as a superb speaker. As Raymond A. Cook describes:

Persons who heard Dixon lecture were enthusiastic about his ability as an orator, in a day when people placed more importance upon oratory than they do now. He was repeatedly referred to as “the best” lecturer in the country. During a four-year period, Dixon was heard by more than five million people, an unusually large number when it is recalled that his lecturing career occurred before the day of radio and television. For a program of two hundred lectures a year, Dixon’s audiences averaged more than six thousand listeners on each occasion.[9]

During his time living in the North, Dixon became incensed on two occasions upon hearing what he felt were unfair condemnations of Southern whites. The first took place in Boston, where Dixon listened to a speech about the so-called “Southern Problem” and the second came in New York when he saw a stage production of Harriett Beecher Stowe’s novel Uncle Tom’s Cabin.[10] To counter the negative perception of the South held by some Northerners, Dixon wrote a trilogy of novels which portrayed the Reconstruction years from the perspective of Southern whites. These were The Leopard’s Spots, The Clansman, and The Traitor.

The Leopard’s Spots depicts the life of the fictional hero Charles Gaston as he spends his childhood impoverished living under the Yankee occupation but ultimately marries the beautiful daughter of a Confederate general and is elected governor of North Carolina. Gaston’s political platform is centered upon the disenfranchisement of blacks, and his views on race are learned from minister John Durham, who wishes to deport the black population of the state back to Africa. The Leopard’s Spots was intended as a rebuttal to Uncle Tom’s Cabin, and two of the villains from Stowe’s novel reappear in Dixon’s book, but as wicked abusers and exploiters of whites rather than of blacks. The Clansman is about the misfortune that befalls the whites of a South Carolina town when Radical Republican leader Austin Stoneman moves in. Stoneman, who is modeled after Pennsylvania congressman Thaddeus Stevens, organizes a black militia that terrorizes local whites. These efforts are thwarted by the Ku Klux Klan, headed by Confederate veteran Ben Cameron. In The Traitor, John Graham, the head of the North Carolina Klan, attempts to disband the organization believing that it is no longer necessary. However, against Graham’s wishes it is reorganized under the direction of Steve Hoyle. Hoyle is a younger, more impulsive leader who engages in cruel abuses of power. A local Republican judge is assassinated by a rival within his own party who commits the deed while disguising himself as a Klan member, and Graham is put on trial for the murder. With the assistance of the dead judge’s daughter, who improbably falls in love with Graham, the real killer is finally exposed, and Graham’s innocence proven.

In each of the novels, blacks are depicted as unintelligent, violent, and incapable of responsible government. Whites who back the Reconstruction regime, be they Northern “carpetbaggers” or Southern “scalawags,” are vindictive and contemptible.  Dixon sets out to convince his readers that racial equality is absurd, that integration is doomed to fail, and that miscegenation is an evil that should not be tolerated. These messages are constantly present throughout the trilogy. The novels were undeniably commercially successful. According to Cook, The Leopard’s Spots ultimately sold more than one million copies,[11] The Clansman “far beyond one million copies,”[12] and The Traitor “nearly a million copies.”[13]

Capitalizing on the popularity of his works, Dixon adapted The Clansman and The Traitor into dramatic form, and the works were performed on stages across the country.

Though The Birth of a Nation is notorious for its positive portrayal of the Ku Klux Klan, and the secret order is shown as a positive force in The Leopard’s Spots and The Clansman, it would not be accurate to label Dixon as an unqualified Klan apologist. In his trilogy, the Klan is indeed shown as heroic when led by wise and experienced Confederate veterans. However, when it falls into the hands of younger men chasing danger and excitement, it swiftly devolves into a force for evil and a powerful tool misused for settling personal scores and harming innocents. The Traitor shows this most clearly, as elder statesman John Graham struggles in vain to combat Steve Hoyle’s revived version of the order.

For Dixon, the original Klan was a justifiable reaction to wrongs committed against Southern whites during Reconstruction, but it should not have stayed in existence a moment longer than was necessary. Furthermore, Thomas Dixon was a harsh critic of the Second Ku Klux Klan, which gained influence after the First World War as a populist vehicle for white Protestant identity politics. Though Dixon was himself a former minister and very much a populist, he fiercely attacked the new Klan. Here is Dixon quoted by the New York Times in January 1923:

“When organized a few years ago, this modern Klan sent me an invitation to join,” he said. “I promptly declined, and in my letter warned the organizers that if they dared to use the disguise in a secret oath-bound order today, with the courts of law working under a civilized Government, the end was sure-riot, anarchy, bloodshed and martial law. We have already reached the point of riot and bloodshed, and unless this thing is throttled promptly we are in sight of martial law.”[14]

Dixon also opposed the immigration restriction as espoused by the Klan:

Our fathers who landed before the Revolution blazed the way through the wilderness for the trembling feet of liberty. They built a beacon on these shores, flashing its rays of hope to all the oppressed of the earth. Shall we, their sons, meet the humble immigrant of today at the water’s edge with a mask and dagger and push him back into hell? If this is 100 per cent. Americanism, I for one spit on it.[15]

In evaluating this statement, it should be kept in mind that “the humble immigrant of today” that Dixon referred to in 1923 was arriving from Europe. Dixon, as a staunch racial separatist, would have viewed non-white migrants quite differently.

On the other hand, Dixon apparently saw Jews not only as white people, but as the best kind of white people. This attitude seems closely connected to his Christianity. As the same Times article reported, the devoutly Christian Dixon was extremely pro-Jewish, and condemned the Klan for excluding Jews:

Dr. Dixon said that the Klan’s proscription of the Jew was a curious revival of a malignant form of mob insanity. “Why should any man attack the Jew in this country, the home of the free and the refuge of the oppressed?” he asked. “There are but 5,000,000 Jews in this country, half of them in New York. Jew baiting has always been a form of idiocy. Jesus Christ was the son of a Jewish mother. From Jesus Christ down the ages to the last philosopher and thinker, the greatest ones have been Jews. The Jew is the greatest race of people that God has ever created.”[16]

Dixon was a constant promoter of white unity in the United States and sought reconciliation between its Northern and Southern sections. Though Reconstruction was certainly a divisive topic, his novels place the blame upon Radical Republicans like Thaddeus Stevens and on opportunistic bureaucrats. He does not disparage Abraham Lincoln, who he counted as a fellow White Nationalist, and authored biographical novels celebrating the lives of both Lincoln and Confederate President Jefferson Davis. To Dixon, the War Between the States was a dispute over the meaning of the Constitution fought between two honorable armies.

Dixon stressed the duty of wealthy whites not to look down on or engage in the exploitation of their poorer kinsmen and, despite his origins as the son of a minister in the Anglo-Protestant South, did not harbor biases against Roman Catholics. Regional, class, and sectarian strife among white Americans had no place in Dixon’s vision of racial solidarity. However, plenty of White Nationalists today could quite reasonably see his “big tent” approach as too broad. Limiting immigration from other white countries to give newcomers time to assimilate is a sensible position, and Dixon’s pro-Jewish remarks foreshadow the Christian Zionist dogma that has played such a key role in corrupting America’s foreign policy.

Thomas Dixon Jr. continued to write novels until he was in his seventies, with his final book being The Flaming Sword, a plea for racial separation which celebrated the program of Black Nationalist Marcus Garvey.[17] He tried his hand at filmmaking in California and started his own studio. After Harriet Dixon died, Thomas married actress Madelyn Donovan in 1939.  Dixon’s creative output was simply incredible, consisting of no fewer than eighteen novels, twelve plays, and eighteen films.

He died in his native North Carolina in 1946, at the age of seventy-eight.

Dixon’s life story should serve as an inspiration to all who speak on behalf of our race. This creative genius was born into poverty and spent his childhood under military occupation, part of a people who were hated and humiliated.  Yet, he overcame these challenges, fearlessly spoke what he believed to be the truth, and in the end his words and ideas were communicated to millions.

Notes

1. Raymond A. Cook, Fire from the Flint: The Amazing Careers of Thomas Dixon (Winston-Salem: J.F. Blair), 1968, viii.
2. Anthony Slide, American Racist: The Life and Films of Thomas Dixon (Lexington: University of Kentucky Press), 2004, 3.
3. Cook, 5.
4. Ibid., 14.
5. Slide, 18.
6. Ibid., 18-19.
7. Stephen P. Smith, “Southern Horizons,” Abbeville Institute, March 20, 2018.
8. Slide 20-22.
9. Cook, 103.
10/13Ibid., 105.; Ibid., 112.; Ibid., 131.;Ibid., 152.
14. “KLAN IS DENOUNCED BY ‘THE CLANSMAN’; Thomas Dixon Blames It for Riots and Bloodshed and Demands It Be Throttled.” New York Times, January 23, 1923.
15. Ibid.
16. Ibid.
17. Tony Martin, Race First: The Ideological and Organizational Struggles of Marcus Garvey and the United Negro Improvement Association (Westport: Greenwood Press, 1976), 352-54.

Dave Chambers
https://counter-currents.com/2026/01/remembering-thomas-dixon-jr/