“I have never regarded the Chinese or the Japanese as being inferior to ourselves. They belong to ancient civilizations, and I admit freely that their past history is superior to our own.” – Adolf Hitler
According to myth, not one but two great floods occurred in prehistoric China. The first great flood wiped out everyone except Nuwa and her brother Fuxi, who repopulated the region all by themselves and ruled over their Gentile clan, the Fuxishi, teaching them Paleolithic skills such as hunting, fishing and trapping, as well as instituting marriage, patriarchy, ritual sacrifices and other practices considered ‘civilized’ by Gentile standards. The Aryan narrative, on the other hand, begins with the arrival of a different clan, the sun-worshipping Shennongshi, long after the Fuxishi were already established. Their leader Shennong spent his entire life travelling the land, teaching farming, pottery and other associated Neolithic crafts to every primitive population he came across and, with varying success, persuading them to abandon the hunting lifestyle.
This is what a Neolithic Revolution leader’s resume should look like.
Archaeologically, Neolithic farm sites in China were initially discovered around the Yellow Valley, but increasingly older sites have been subsequently unearthed further south around the Yangtze Valley. Moreover, it has been recently confirmed that rice cultivation originated not even in the Yangtze Valley, but still further south in the Pearl Valley. From here it actually spread first into the adjacent Red Valley prior to moving north, hence Neolithic farm sites in Vietnam predating their counterparts in north China. This is consistent with the mythical association of the Shennongshi with the land south of the Yangtze, and in particular of Kinhduongvuong (meaning “Sun King of the Waterway”), who taught rice farming to indigenous populations in Vietnam (leading to Phungnguyen culture), being described as a great-great-grandson of Thannong (cognate with Shennong), in comparison to whom Shennong’s descendants did not reach the Yellow Valley until many more generations later.
External link: A Map of Rice Genome Reveals the Origins of Cultivated Rice
The green area covered by the Pearl and Yangtze Valleys is climatically optimal for rice cultivation. (Note that this map does not show the Red River (actually located immediately southwest of the Pearl River).) The land north of the Yangtze is better suited to millet (and later wheat) cultivation, although rice cultivation also occurs.
While settled migration along a river is quite easy, settled migration from one river basin to the next is much more difficult, as it involves cultivating large expanses of intermediary land that does not belong to any river basin, and thus which may not be automatically arable. But the development of biochar techniques - the use of ashes to fertilize soil - would have allowed the Shennongshi to make non-river-basin soil arable, hence capable of supporting their migration. It is then no coincidence that Shennong was described as the “God of Burning Wind”, or that his line of royal heirs in China – but not his line in Vietnam - was known as the Yandi (meaning “Flame Emperors”). (There is no possibility that these names refer to the harnessing of fire itself, which is credited to Suiren of the pre-flood epoch, and which was already used for cooking since Fuxi’s time.) Shennong’s wife Tingyao is credited for inventing weaving with hemp, a crop whose cultivation also spread through the region at the same time.
“Legend cannot be extracted from the void, it couldn’t be a purely gratuitous figment. Nothing prevents us from supposing — and I believe, even, that it would be to our interest to do so — that mythology is a reflection of things that have existed and of which humanity has retained a vague memory.” – Adolf Hitler
The absence of wild rice sites (filled red dots) immediately adjacent to the earliest domesticated rice sites (hollow red dots) indicates that it was transported north by people already farming further south.
Domestication is defined by a cereal having mutated such that it is no longer capable of growing outside of farm conditions. However, cereals can be continuously cultivated for thousands of years without ever being domesticated. Aryan diffusion is indicated by cultivation, with or without domestication.
If Shennong represents the Aryan migration from the Pearl Valley to the Yangtze Valley, then the Yandi line would represent the Aryan migration from the Yangtze Valley to the Yellow Valley, during which the myths recall that the Shennongshi had become few in number. Interestingly, by the time the last Yandi (a.k.a. Yuwang) reached the Yellow Valley, he found to his surprise that the indigenous population there had already been taught farming by the local ruler Huangdi (meaning “Yellow Emperor”), who was not of the Shennongshi but who knew their crafts. This could correspond archaeologically to Jiahu/Peiligang culture, and would be a case of cultural dispersal outpacing demic dispersal. It matches a wider pattern of archaeological clues suggesting that, quite predictably, Neolithic populations outside of the original south continued hunting even after acquiring farming. Instead of following Shennong’s personal example of kindness, they merely included Shennong among the gods to whom they sacrificed their kills! They are also believed to be behind the earliest corruption of Shennong’s originally purely herbal medicine by introducing preparations based on animal body parts.
Which skull looks more Aryan? (Note: the two photos are not to scale, therefore judge by shape only.)
The Huangdi and Yandi armies allied to defeat a barbarian leader Chiyou who had been plundering both their territories, but Huangdi turned on the last Yandi and defeated him also, leaving himself as sole ruler of the Yellow Valley. It is erroneous to attempt to associate Chiyou with any particular clan as some theorists have attempted. Instead, considering that historical groups as geographically distant as Hmong and Koreans claim Chiyou as a mythical ancestor, along with his depiction as an ogre whose domain includes all forests, he most likely represents the totality of unacculturable Fuxishi as still existed throughout the region (it is said that he was the overlord of up to nine clans at the peak of his power), as opposed to the Yellow Valley Fuxishi who had chosen to follow Huangdi. On the other hand, Huangdi himself possibly represents a Turanian influence. Not only is he symbolically associated with the land north of the Yellow (ie. Mongolia) where the soil is increasingly suited to pastoralism, but his own special talent was animal taming, he had herds travelling in his army which he was even able to deploy in combat, and the key to his victory over Chiyou was his “south-pointing chariot”, which most sources focus on as a magnetic compass, but more obviously suggests horse warfare of some kind. Additionally, Huangdi’s daughter/second-in-command Hanba is described as the “Goddess of Drought”, matching the Gobi desert being one of the driest regions in the world.
“Once we recognise the awesome conflict between blood and environment and between blood and blood as the ultimate phenomenon beyond which we are not permitted to probe, a new and, in every respect, richly coloured picture of human history becomes manifest.” – Alfred Rosenberg
The Aryan percentage is likely to be lower than 28%, since there were also primitive populations in the south whom the Shennongshi mixed with before even reaching the north.
Whereas Chiyou was killed by Huangdi, and his followers expelled from the region, the Yandi clan was allowed to live and encouraged to intermarry with Huangdi’s more numerous followers, from which came the Huaxia people and eventually the Xia Dynasty centred around the Yellow Valley. It was during this period that the second great flood hit. Under the supervision of Dayu, a descendant of Huangdi, the Huaxia were able to adapt canal irrigation techniques to flood control, thereby minimizing damages, but this success further convinced them that they had mastered the material skills of the Shennongshi without the need for their accompanying spiritual attitudes, thereby further marginalizing Shennongshi influence on Huaxia tradition proper, archeologically extending to Yangshao culture (the earliest sites with evidence of silk production, said to have been invented by Huangdi’s wife Leizu). According to the oldest versions of the flood story whose veracity Huaxia tradition denies, Dayu (here portrayed as an incompetent) initially tried to channel the flood waters westwards instead of eastwards, and had to be corrected by the Shennongshi hydraulic engineer Houtu, who drew the Yellow River Map for him as an explanatory aid. Similarly, to bolster the new narrative, credit for many other contributions of the Shennongshi was gradually transferred in canonical Huaxia records to Huangdi and members of his clan (e.g. farming being credited to Houji, weaving being credited to Leizu), while Chiyou was falsely recast as a member of the Shennongshi.
The subsequent usurpation of the Xia Dynasty by the Shang Dynasty, and the counter-usurpation of the Shang Dynasty by the Zhou Dynasty is irrelevant to us, but could be viewed as a contest between predominantly Fuxishi (Shang) and predominantly Turanian (Zhou) blood memories, the latter introducing recognizably Turanian ideas such as sky-and-earth-worship which increasingly displaced sun-worship.
External link: Tengri
The Shennongshi farming lifestyle initiated recognition of the sun as the supreme celestial object, due to dependence of crops on sunlight. Among the Fuxishi, by contrast, the sun and the moon were regarded as an equal pair, and merely the left and right eyes of Pangu respectively.
Sun-worship occurred primarily in valley settlements, which is where (especially in the delta regions) swastikas appear more frequently on Neolithic pottery. In contrast, inland myths recall a time when ten suns rose into the sky and an archer had to shoot down nine of them, leaving only one for practical purposes. Obviously not a story about astronomy, this could refer to the purging of Aryan ideas from the emerging Huaxia tradition.
With the disappearance of the Shennongshi and (in the north) the establishment of Huaxia tradition, the swastika was forgotten until reintroduction as a Buddhist symbol thousands of years later.
However, this by no means accounts for the fate of all Aryan blood. After the Huangdi victory, some Shennongshi chose instead to leave the central Yellow Valley, including the last Yandi’s youngest daughter, who eloped west with her teacher Chisongzi (the Shennongshi meteorologist (“Weather prediction is not a science that can be learnt mechanically. What we need are men gifted with a sixth sense.” – Adolf Hitler)) to jointly devote their lives to asceticism, finally transcending material existence by burning themselves alive, from which might have originated the myth of the Kunlun Mountains as the route to heaven, with some theories additionally proposing that the princess was the original person behind the considerably altered later-era character Xiwangmu. Majiayao culture, or even the earliest arrival of Neolithic influence upon the primitive populations in Tibet, might be credited to them. Another Yellow Valley emigration might have been Hwanung and his 3000 sun-worshipping followers who travelled east and ended up in the Korean peninsula where they taught rice and millet farming to the indigenous populations, corresponding to Longshan culture influencing the switch from Jeulmun culture to Mumun culture, and the myth of Shinshi (“Spirit City”), which by some reckonings extended into the arable part of Manchuria as far north as the Amur Valley. But Hwanung’s marriage to a “bear woman” (ie. Gentile) not surprisingly led to the decline of Shinshi and its eventual replacement by Gojoseon tradition under their son in Korea, while the Amur region adjacent to the Turanian steppe predictably became Turanian-dominated territory in later times.
“We do not worship the Sun as something physical, but what is behind the Sun, our Nostalgia for another Sun beyond all suns: the Black Sun, the Green Thunderbolt, something non-existent, that has been lost.” – Miguel Serrano
More importantly, there were still the Shennongshi who had stayed behind in the south all along instead of migrating north with the Yandi expedition. Mythically these are considered to be the descendants of Auco (an earlier-generation Yandi princess and renowned herbal medic much like Shennong himself) and Hunghienvuong (son of Kinhduongvuong), who later amicably divorced taking half their children each, with Auco staying on land and Hunghienvuoung going to sea. Although their blood was also mixed with local Fuxishi (and later with some Huaxia, as the south periodically received war refugees, political exiles and other immigrants from the north) to become the Yue people, at least they maintained a far lower population compared to the north (10% Yue as opposed to 90% Huaxia), as well as cultural independence from Huaxia tradition.
Besides major influence on Vietnam (“Viet” is cognate with “Yue”; “Vietnam” means “southern Yue”) and hence the rest of the Mekong basin as attested by such as the story of Khosop/Phosop from Lao/Thai lore who taught the indigenous people rice farming in exchange for them giving up fishing but who was subsequently killed by them, as well as Japan (as covered on the previous page), the Yue brought cereal farming to the primitive populations of Taiwan, from where in turn it spread to islands all across the oceans, possibly accompanied by minor Aryan diffusion along the way.
External link: DNA Analysis Reveals Taiwanese Have Ancestors on Mainland
External link: Maori Men and Women from Different Homelands
Besides the more commonly known eastward spread, rice spreading westward reached India via the Brahmaputra basin; not coincidentally, Shennong’s name is known in local lore.
Some theories propose that Hiva (mythical ancestral home island of the Rapa Nui people) and similar mythical ancestral homelands of Pacific Island peoples is actually Taiwan.
Unlike the Huaxia-dominant Yellow Valley states which constantly fought each other for power, the Yue-dominant Yangtze Valley states were sufficiently remote as to be insulated from such contests until much later. The Yue were notable for absence of bows (an almost worldwide hunting tool from the late Paleolithic onwards, as well as a primary Turanian weapon) among their native weaponry, while being renowned for the superior quality of their swords. This is in contrast to the prestige given to archery in the Huaxia north, where Confucius was a teacher of archery alongside philosophy, and considered mastery of archery (as well as charioteering) essential to a well-rounded Confucianist education. Only via contact with the Huaxia were bows eventually adopted by the Yue out of practical necessity, and even then archery was considered in the Yue consciousness a far inferior discipline - even a dishonourable one – compared to swordsmanship.
Chu developed from Pengtoushan culture, Wu and Yue from Kuahuqiao culture. Note that the people whom the Huaxia called “Yue” refers not just to the Yue state, but to the states below the Yangtze as a whole, literally the “Baiyue” (meaning “Hundred Yue”). “Wuyue” refers to inhabitants of the Yangtze delta area roughly covered by the Wu state and the Yue state. “Yue” itself means “beyond”.
Absence of tribal mentality is a defining feature of Aryan blood.
Confucianism was a formalization of Huaxia tradition drawing on what was by now a harmonized Fuxishi-Turanian hybrid blood memory adapted to the need to control a constantly increasing population, hence its emphasis on rituals, animal sacrifices and hierarchy both between classes and within each class according to seniority, together with heavy ethnocentrism, gender prejudice and arguably the most extreme familialism known to any civilization. Thus it became widely popular (soon overtaking Taoism which lacked popular blood memory appeal) across the Huaxia states, whose peoples found it resonant with their innate attitudes.
“Lao Tse may seem greater to us than Confucius. … However … [Lao Tse's] teaching was a work for illuminated spirits, whereas Confucius wished to give the broad masses path and form. So he triumphed over Lao Tse.” – Alfred Rosenberg
On the other hand, intellectuals with Aryan blood memory invariably found Confucianism repugnant as soon as they encountered it, and responded by developing rival ideologies. Agriculturalism, founded by the peasant Xu Xing but credited to the inspiration of Shennong, had virtually no political impact, as its followers merely withdrew from commercial society and privately reverted to small-community subsistence farming. In contrast, Mohism, founded by the engineer Mozi who claimed descent from Shennong himself, and who at the end of his life was supposedly led to heaven by Chisongzi, became a major political force despite its numerically small following due to the excellence of its state entryists and paramilitary squads. Not coincidentally, both Xu Xing and Mozi were based in the Teng state which had been earlier annexed by the Yue state, and the followers of both schools wore exclusively hemp to emphasize their disdain for silk. Mohism advocated abolition of Huaxia values in favour of state-directed simple living rooted in universalist ethics and belief in a parallel spirit world distinct from the material world, in direct contradiction to Confucianism which viewed all gods as emanations of the material world. This worldview inspired a movement of heroic, statist anti-Confucianism (not to be confused with the egoistic, libertarian anti-Confucianism of Yangism, even though the Confucianists put both in the same category), soon finding sympathizers among other politics-oriented schools. Some sources claim that the recluse Guiguzi (meaning “Sage of the Ghost Valley”), credited for influence on both the School of Diplomats and the School of Strategists, was a personal friend of Mozi. In any event, there gradually emerged a loose alliance capable of challenging the Confucianists head-on.
“It may happen that in the course of its history such a people will come into contact a second time, and even oftener, with the original founders of their culture and may not even remember that distant association. Instinctively the remnants of blood left from that old ruling race will be drawn towards this new phenomenon and what had formerly been possible only under compulsion can now be successfully achieved in a voluntary way.” – Adolf Hitler
External link: Mohism
Following the collapse of the short-lived Qin Dynasty, which had economically and infrastructurally unified China (the name “China” derives from “Qin”) under Legalism and temporarily shut out the Turanian raiders (“Xiongnu”) via the Great Wall, the stage was set for the ideologically decisive war between on one side anti-Confucianist statist Xiang Yu of Chu, a warrior-aristocrat and rare sun-worshipper in an era when sun-worship had long since gone out of fashion in favour of increasingly complex forms of ancestor worship, and on the other side pro-Confucianist statist Liu Bang of Han, a commoner who however was able to trace descent from Huangdi. Xiang Yu was widely considered a far more outstanding individual both in personality and in talent, but for this very reason experienced repeated difficulties in winning over increasingly low-quality people to his side, whereas Liu Bang’s personal mediocrity made the same task easy for him. Thus, despite incredible Chu successes on the battlefield, eventual victory went to Han through sheer quantity of support, marking the point from which the final stage of blood decay in China became irreversible. Ever since, the term “Chu” has become a literary metaphor for tragedy.
The King of Ghosts
“It is the age where, contrary to the primitive order, quantity has, more and more, precedence over quality; where the Aryan worthy of this name retreats before the masses of the lower races. … If he survives exceptionally … it is in the strictest clandestinity. He lives in a world which is not his, and which he knows will never become his, at least until the day when the sleeping Emperor—He-Who-Returns-Age-After-Age—will finally come forth from the shadows where he awaits and will remake the visible in the image of the eternal. Until this day, … he is and will remain “vanquished”—he who has no place anywhere; whose actions are in vain, heroic though they may be.” – Savitri Devi
The Han Dynasty officially declared Confucianism the national ideology and aggressively expanded its territory southwards, absorbing the Yue into what was to become the Han people, albeit without erasing the Wu/Yue dialects from which clues to a pre-Han past can still be discerned (for example, the concept of day is expressed by “sun” in Wu/Yue vocabularies (as well as Vietnamese, Korean and Japanese vocabularies), but by “sky” in Han vocabulary). By no coincidence, the Han Dynasty was also the period that saw actual Jews enter China in significant numbers for the first time, via the Silk Road that had emerged as the main transport route for the increasingly popular silk trade, a source of Jewish profit for centuries to come. Even more notably, Jews admired many aspects of Confucianism and practiced it alongside Judaism without contradication (Confucianism is popular even in present-day Israel).
Thereafter, general pessmism towards the possibility of overthrowing Confucianism from within is reflected in epic literature by the Fengshenbang in the betrayal and defeat of Nezha’s attempt to oppose the establishment. While hope among Aryan remnants for national salvation via Buddhism is also reflected by the Xiyouji whose central story of the quest for the Sutra is preluded by a triumphal anti-establishment uprising by Sun Wukong, in reality Buddhists throughout China were persecuted by Confucianists and pressured to limit their teachings within the bounds of Confucian acceptability. Only the Chan (cognate with Zen) monasteries which grew all their own food on their own land (unlike traditional Buddhist monasteries which relied on alms) were able to maintain intellectual independence, but their lack of political will made them no more practically threatening to Confucianism than Agriculturalism had been; comprehensive ethical reforms (such as attempts at nationwide vegetarianism) legislated by occasional Buddhism-sympathetic rulers were invariably repealed by their successors who did not share their sympathies, and thus never lasted more than one royal generation. Mohammedans, who had more political will, wherever achieving local governmental authority outlawed sadistic Confucianist practices such as footbinding as well as animal sacrifices; these reforms at least lasted in their localities, but made little impact on the national scale. Manichaeans came nearest to overthrowing Confucianism when they organized the Ming revolution against the Turanian Yuan Dynasty of the Mongols (“Beyond the Great Wall … men who, when they were not drinking and stuffing themselves with mutton and horse-flesh, or breeding, or sleeping, could do nothing else but fight, — or hunt; and who were, moreover, neither Christians nor Moslems — nor Buddhists; hardly human beings.” – Savitri Devi), but only to be betrayed by their fellow revolutionaries who switched back to Confucianism immediately upon success. Outside of politics, respect for cows (and hence refusal to eat beef) on account of their assistance with ploughing remained common among rural communities, but diminished in significance over time.
Nevertheless, folklore persists that Xiang Yu has become the King of Ghosts, and that all who die with noble fury in our hearts will join his ghost army in the spirit world, where we will continue to wander invisibly until the day we find a way back into the world of the living, exact revenge on our enemies and reclaim our rule over the land.
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