The True Meaning Of Daylight Saving Time

Lewis Fein posts: “I turned the clock back to when Luke Ford wasn’t Jewish.”

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RAHOWA

According to the ADL: “RAHOWA is an acronym for “Racial Holy War,” a term created by the Creativity Movement, a white supremacist pseudo-religion, as a rallying cry for the white supremacist cause. Over the years, its usage spread beyond Creativity Movement members into the broader white supremacist movement.”

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SNL Tackles Harvey Weinstein

Comments at Steve Sailer:

* The subtext of a lot of Seinfeld was a particular kind of Jewish guilt at the hedonistic and meaningless life Jews could now live in America thanks to material success. Occasionally, it would become more explicit- at one point Jerry says to George, “Are we still going to be doing this when we’re 60?” and George (supposedly not Jewish in the show, but come on…) says “when we’re 60? We should be having dinner with our sons!”

Something about the “having dinner” in that sentence just struck me as a particularly Jewish aspiration.

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Chayei Sarah (Gen. 23:1-25:18)

This week’s Torah portion covers the death and burial of the matriarch Sarah. Watch.

Listen here.

Issue 1: The “It’s okay to be white” campaign.

Issue 2: Abraham’s purchase of a burial plot for Sarah shows the way forward for minorities in their dealings with the majority. Offered her plot as a gift, Abraham insists upon paying the full price. It’s best for minorities to not take welfare from the majority because when they do, that breeds resentment and negative repercussions down the road.

Issue 3: From a Jewish perspective, the only child of Abraham that matters is Isaac. Abraham had many children but only one mattered. The others were sent away. If Abraham hadn’t done this, Isaac would not have special, and you may well not have a Jewish people today. To protect your own people, you often have to send others away and bar them from returning.

Issue 4: This parasha tells you what to look for in a wife. Gen. 24:16 “The girl extremely good-looking, a virgin, and no man had known her intimately.” Rashi comments: “Since gentile girls preserved their hymens, yet were more promiscuous with other parts, the Torah testifies that Rivkah was completely free of immoral conduct.”

Which peoples are proud when their daughters act like whores? I can’t think of any.

Issue 5: This week’s haftorah comes from Kings 1: “1 When King David was very old, he could not keep warm even when they put covers over him. 2 So his attendants said to him, “Let us look for a young virgin to serve the king and take care of him. She can lie beside him so that our lord the king may keep warm.”

3 Then they searched throughout Israel for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 4 The woman was very beautiful; she took care of the king and waited on him, but the king had no sexual relations with her.”

Issue 6: Richard Spencer appears on this October 28, 2017 podcast.

Eighty nine minutes in, a host says: “I want to give you a chance to clear the air. I notice that a fair amount of people criticize you for being weak on the JQ. I’ve heard you describe ideologues you don’t like as having a Jewish hearth. I’ve heard you talk in depth about the extent of Jewish influence and I’ve heard you juxtapose Jewish philosophy with that of our people. What do you have to say to your critics? Is there something about your style that people don’t get?”

Richard: “It’s a question of style. And also it’s a strategic choice. There are people who I consider friends and colleagues such as Andrew Joyce, I’m working on his manuscript which is a book on the Jewish Question [Talmud and Taboo], and Kevin MacDonald, who’s spoken at the last four NPI conferences… They’ve done an amazing job deconstructing the Jewish mind and seriously considering the Jewish Question. It is probably my role to focus on other areas and to look at ourselves and to remind us that Jews do have power because we allow them to. They aren’t just this outside entity, like Israel that controls American foreign policy, but they’re in our heads. They’ve been able to inform how we understand ourselves and how we understand the world.”

“That’s kinda a meme from 2016 that I’m pro-Jewish or want to avoid this question. I don’t know how anyone can say that now. I’ll never live down [his joke that homosexuals are the last stand of implicit white identity]… That is obviously a serious misunderstanding of how I see the world and what I believe.”

Host: “I’ve been asked many times — what is it with you and the Jews. I say, you misunderstand the fundamental point of my opposition. These things that I see as damaging and degenerative to my society just happen to coincide with the Jews. Is it a Jewish thing? I don’t know. I’m railing against things that I see as destructive in my society. I can’t help but notice. But is it motivated by the Jews? No. They’re a symptom of the larger problem that needs to be addressed.”

Richard: “I agree with that to a large extent. The problem to a large extent is in ourselves. I’m not sure that Jewish power, to the degree to which they have it right now, can function outside the white race. If the white race were to end, I’m not sure the Jews could control the Chinese in the way they control us. They don’t just control us merely through political power, they control us through moral power. We think that they are sacred, that they aren’t just another people. The Jewish Question ultimately has to be a question about us. How do they have such a hold over our minds that their history is sacred. Their schema in creating culture has had such a hold over our minds. The JQ is ultimately a WQ (White Question).”

Host: “As a father of children that if they whine loud and long enough, I’ve been known to give in. Fundamentally, white people seem to be conflict averse. If you will just stop your kvetching, hush.”

Richard: “The myth of the Holocaust is far more powerful than the fact of the Holocaust. There was a tremendous amount of suffering. We don’t have to talk about numbers. There is a tremendous amount of suffering in the world. History is a slaughter bench. The Rape of Nanking is not sacred to white people in the way the Holocaust does.”

“Why is their history sacred? I think a lot of it has to do with that we are worshiping their God.”

Issue 7: Savitri Devi: From the Aryans to the Alt Right (BBC documentary)

Issue 8: Are you a sex and love addict?

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Crooked: Outwitting the Back Pain Industry and Getting on the Road to Recovery III

Here are some excerpts from this 2016 book:

Long before scientists had access to the imaging technology that allowed them to visualize neuronal activity, physiatrist John Sarno grasped the relationship between chronic pain and emotional distress. Every time I told anyone I was writing about back pain, I learned to expect questions about whether I knew Sarno’s work. Almost everyone had run into someone who had been cured by Sarno, often after years of discomfort. I was happy to be able to inform his many admirers that, yes, I had actually spoken with the rock star of the back world. By the time we talked on the phone, Sarno was well up in years—and perhaps less guarded about expressing his feelings than he would have been in his younger days. After medical school at Columbia University College of Physicians and Surgeons, John Sarno worked for a decade as a family practitioner in a small town in upstate New York, making house calls and delivering babies on kitchen tables. He returned to Manhattan for further training
in the medical specialty of physiatry, at NYU Langone Medical Center’s Rusk Institute of Rehabilitation Medicine. At first, Sarno treated hospitalized patients who had suffered strokes and spinal cord injuries or lost limbs to amputation. They worked hard in physical therapy, and according to him most succeeded in regaining significant function. But when Sarno was reassigned in 1965 to the outpatient department at the Rusk Institute of Rehabilitation Medicine, where he became director of the back pain clinic, his patients did not respond well to standard physical therapy protocols. Instead, like migrating birds, they flitted from practitioner to practitioner, fruitlessly trying to find someone who could fix them. One of John Sarno’s senior colleagues at NYU, physiatrist Hans Kraus, had treated John F. Kennedy’s intractable back pain with an intensive exercise protocol. The president had already undergone decades of treatment, including several spine surgeries. The young and reputedly vigorous president was actually so weak, Kraus found, that he couldn’t do a single sit-up. When he was directed to touch his toes, his fingers did not even reach to his knees. In October 1961, JFK started the Kraus program, a rigorous routine including aerobic, strength, and flexibility exercises performed twice a day, three days a week. Within a year, the president was able to lift his small children, pull on his own socks, and swing a golf club. Kraus diagnosed what he called a “muscle tension syndrome,” common among people who were exposed to significant stress, with no ready escape by means of physical action. “Your muscles, your mind, your heart and all your organs prepare to act, but you do nothing,” Kraus wrote in his book, Backache, Stress and Tension. “You may wish to fight, you may wish to flee, but modern civilization prevents you from carrying out your natural impulses. . . . You race your engines without going anywhere.” Chronic muscle tension, Kraus hypothesized, created a cycle that continually generated more pain. He recognized that, without sufficient exercise, oxygen-deprived muscles undergo a process called anaerobic glycolysis, through which lactic acid and other wastes accumulate in the body. Although many other specialists had failed with JFK, Kraus succeeded. John Sarno saw the wisdom in exercise, but he recognized that workouts three times a week were not in the cards for most of his patients. Nor was Sarno convinced that exercise would resolve their back problems, which he viewed as manifestations of emotional turmoil. Although Sarno was neither psychoanalytically trained, nor well acquainted with the works of Sigmund Freud, he attributed the pent-up rage to an unruly subconscious process rather than a physiological one. If he could convince a patient that his subconscious was kicking up a fuss in order to distract him from personal issues, and that this fuss was manifested in reduced blood flow to the postural muscles, the patient would relinquish the notion that something was structurally wrong and shortly return to a functional life. He called the condition “tension myositis syndrome,” or “TMS.”

Sarno found that the patients who had the most success with his approach were hardworking perfectionists, driven by self-imposed pressure that left them feeling stretched to the breaking point. Often, they’d had a chaotic childhood, when they’d struggled to gain control over unpredictable and toxic environments. Although the specifics would not come to light for a couple of decades, in time, research would show that people (especially women) who experience significant physical and psychological adversity in childhood are at greater risk for chronic pain than those whose early days were less challenging. Sarno published his first book in 1982, but it was not until Healing Back Pain: The Mind-Body Connection came out in 1991, eventually selling over a million copies, that he became a household name. In 1998, when Sarno published The Mindbody Prescription: Healing the Body, Healing the Pain, 20/20 coanchor John Stossel was in the midst of his own struggle. After Stossel sat down with Sarno for a chat, he realized that his back felt better for the first time in months. As he planned a TV special on Sarno, Stossel requested permission to call twenty of his patients, randomly chosen from the doctor’s medical charts. The patients that Stossel’s team interviewed all reported being “better,” or even “much better.” Roughly fifteen million people watched that segment, and Sarno became “America’s back doctor.” But there was a problem. Sarno was unmistakably bad for business. He did not endear himself to the medical community when he announced that physicians were “chiefly responsible for the pain epidemic that now exists in this country.” Once patients became Sarnoites, they lost their appetite for serial interventions. They canceled long-scheduled surgical procedures, usually at the eleventh hour, citing a new perception that their problems were emotional, rather than orthopedic. They stopped getting MRIs and spinal injections, and didn’t show up for physical therapy appointments.
At the peak of his popularity, John Sarno charged up to $1,500 for in-person consultations. But each week he set aside several days when he spoke, gratis, to prospective or current patients, regardless of whether they were celebrities, housewives, or truck drivers. He exorcised author and business pundit Tony Schwartz’s spinal demons in forty-eight hours. In our phone interview, Schwartz outlined why he thought Sarno’s approach was so successful: “He takes the fear out of the equation—the fear of ‘Uh-oh, something must really be wrong with me,’” he explained. “And the impact on symptoms is dramatic.” Most of Sarno’s patients never actually saw him. Renn Kaminski, a retired New Jersey police officer, struggled with back pain and sciatica for thirty years—from the time he was nineteen until he reached the age of forty-nine. “Three or four times a year,” he said, “I’d be out of commission for a week. It might be because I’d been involved in a foot chase, or because I’d twisted the wrong way when I was putting on my pants.”

In the middle of a six-month episode of recurrent sciatica, Kaminski limped down the hallway of a local elementary school, where he was teaching kids about drug safety. The school’s principal, familiar with the symptoms, handed him his own dog-eared copy of Healing Back Pain. “I took it home,” Kaminski said, “but I was in too much pain to read it, so I tossed it on the coffee table, where it gathered dust for a couple of months.” When he finally mustered the energy, Kaminski read the book straight through—several times. “Suddenly, I realized that my problem was that my mind was messing with me,” he said. Two weeks later, he was better. “I haven’t had serious pain since,” he said, “which is not to say that I haven’t felt that threatening twinge, where you go, ‘Now, I’ve done it.’ But when that happens, I just shake my hips like a hula dancer—like Stan Musial on the Cardinals used to—and then I stand up straight and walk away. I don’t obsess. I didn’t change my circumstances. I just changed the way my body reacted to the circumstances.”

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