HELTER SKELTER 2025:

A PERVERT'S GUIDE TO THE ONTOLOGY OF VIOLENCE

ROCHESTER, Minn.— The Book of Revelation (2:9 and 3:9), addressed to the early Christian congregations in Smyrna and Philadelphia, Our Lord, God, and Saviour Jesus Christ (the incarnate Second Person of the Holy Trinity, the only begotten Son of God, fully God and fully man, born in time of the Virgin Mary and begotten from before all time of God the Father) sharply criticises a group He identifies as the “synagogue of Satan”—individuals who claim a Jewish identity yet, according to Him, do not truly embody it. These groups, who were possibly Edomites and later became the modern Jews, were early adversaries actively opposing the Christian faithful, using slander and persecution to undermine the nascent church. The synagogue of Satan can be likened to the modern “conservative” movement, which audaciously claims the mantle of traditionalism while ironically being rooted in the very anathemas of Enlightenment, French Revolution, and classical liberalism that dismantled faith, family, and fatherland. Much like a communist commune founded by a Flavour-Aid-slinging monkey salesman, this brand of conservatism perpetuates the very decay it ostensibly opposes, presenting a hollow imitation of the traditions it purports to uphold. Meanwhile, akin to the Sedevacantists, who oppose the apostate Catholic Church as well as dissenting impulses within Orthodox Christianity—exemplified by Old Calendarists and my denomination, Old Believers (Russian; староверы, starovery, or старообрядцы, staroobryadtsy)—the Dissident Right positions itself as a radical critique, exposing the mainstream “conservatism” for a total dereliction of its foundational principles and devolved into ideological compromise. In response to such critique, much of the mainstream “Right”, losers such as James Lindsey and Jordan Peterson, have disparagingly branded its dissenters as “white trash” and the “Woke Right”, seeking to delegitimise their challenge by associating them with the very cultural and ideological forces they oppose.

Akin to the moment when Our Lord, God, and Saviour Jesus Christ divided individuals to His right and left—separating the sheep from the goats (Matthew 25:31–46)—the Shiloh Hendrix Case serves as a defining juncture, compelling individuals to reveal where they truly stand. Just as the biblical passage distinguishes the righteous from the wayward through their actions and moral choices, this case exposes the deeper convictions and ethical allegiances of those involved, demanding clarity amidst moral ambiguity. The Zionist interloper and neoconservative “Zyklon Ben” Shapiro, momentarily diverging from epitomising the pernicious trope of bifurcated allegiance, deigned to vociferously kvetch Shiloh Hendrix’s utterance of a racial epithet (NIGGER), which brings fear to every fried chicken-eating, fentanyl-overdosing, thuggin’ homie, audaciously juxtaposing it to the brutal slaying of a White adolescent by the typical negro male. The emergence of more explicitly identitarian strains within the conservative movement—encompassing factions such as the alt-right, Christian nationalists, and Groypers—is rooted in a profound sense of disillusionment with pervasive betrayals and internecine strife. This phenomenon is further exacerbated by the erosion of moral capital at the hands of grievance profiteers and ideological antagonists, exemplified by militant hate groups like the ADL and BLM, whose divisive rhetoric and exploitative tactics have, in the eyes of these groups, rendered the mainstream conservative establishment morally bankrupt and strategically impotent. The rise of overtly identitarian factions within the conservative movement—comprising entities such as the alt-right, Christian nationalists, and Groypers—can be attributed to a profound exasperation with internal treachery and discord, compounded by the squandering of moral capital, as described by The Boodocks creator Aaron McGruder, by grievance-driven opportunists affiliated with militant hate groups like the Anti-Defamation League (ADL), National Association for the Advancement of Coloured People (NAACP), the American Israel Public Affairs Committee (AIPAC), and Black Lives Matter (BLM). This profound disenchantment emerges from a series of egregious perfidies, wherein former confederates, propelled by a nihilistic renunciation of sacred tenets, have bartered their integrity on the altar of ephemeral political advantage. In their craven acquiescence, they have failed to confront the predatory stratagems of malevolent forces that, with ruthless avarice, systematically exploit and exhaust the vitality of White Christian America, weaponising the purported historical anguish of their forebears, such as slavery and the Shoah, to serve contemporary agendas.

It is pretty evident that this ritual mirrors the post-apartheid reparative rhetoric in South Africa, where the collective suffering of previous generations has been manipulated to justify policies resulting in a brutal genocide and an escalating refugee crisis—a plight for which, to his credit, President Trump has gloriously opened the door to asylum much to the chagrin of America’s Jewish occupiers. Similar tactics are emerging in France, where ideological subversion repurposes the legacy of alleged past injustices to undermine the cultural and social fabric of the once White and Catholic nation. The explicit violence inherent in the Great Replacement is not an isolated phenomenon but rather a consequence of the implicit violence fostered through the cowardice and moral abdication of the mainstream right. By failing to forthrightly confront the demographic and cultural erosion threatening traditional communities, establishment conservatives and even the MAGA Movement have, through passivity and compromises such as affirmative action/DEI and amnesty, enabled a paradigm where displacement and dispossession are normalised—actions perpetrated with calculated ruthlessness while cloaked in the rhetoric of progress and inclusivity. In the inevitable Anarcho-Tyranny that occurs in diverse societies, power is not merely repressive but inherently productive, actively shaping social relations by legitimising certain forms of violence while vilifying others. This dynamic becomes glaringly apparent when observing the selective moral outrage prevalent in modern discourse: for instance, vast negro support for murders like Karmelo Anthony coexists with justifications of violence—including rape and genocide—perpetrated against Christian Palestinians, all while White Christian Americans are vehemently condemned for advocating border security or for transgressing linguistic taboos. Such a paradigm reveals the contrived hierarchy of victimhood, wherein sanctioned violence aligns with politically favoured narratives, going so far as to distort crime stats and information regarding a Zionist global sex trafficking ring due to fears that it could “increase racial discrimination and anti-Semtism”, while even the mildest expressions of self-preservation by marginalised groups are castigated as intolerable transgressions.

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