Pathological Xenophilia

Pathological xenophilia is an enormous, mostly undiagnosed problem that afflicts White people in particular. It is arguably one of the top three problems responsible for the downfall of the West.

Whites in particular have a tendency to be attracted towards ‘the other’ while disfavoring the same. For example, you can take the same words with the same exact meaning, but people will tend to favor reciting the words in a foreign tongue rather than their own, because the foreign tongue is more appealing.

Fascination with the exotic become pathological when it neglects the ‘gen’ – the same, one’s people and one’s tribe. A person who is consistently drawn to things outside one’s own culture, kin, and people is pathologically xenophilic.

People have an innate desire to learn, for their knowledge to expand, and this naturally means a desire to explore the unknown. But everyone also has a duty to their family, their community, their people. This is how communities and nations have always been built, and we are in the process of witnessing how negligence of this duty is leading to the downfall and collapse of nations and communities.

In the I Ching there are several hexagrams which deal with concepts of attraction and can be used to study what are healthy and pathological ways.

Hexagram 8 is variously named ‘Holding Together’, ‘Closeness’, ‘Union’. Hexagram 17 is named ‘Following’ and it’s classical symbolism is that of a young man attracted to and following a young woman. Hexagram 45 is variously named ‘Gathering Together’, ‘Gathering’, ‘Massing’ and is similar to Hexagram 8 but indicates a more powerful, massive gathering, perhaps on the scale of a nation.

Another hexagram that involves gathering in the inverse of hexagram 8, which is hexagram 7 ‘The Army’. It also represents a gathering. If such a gathering occurs under a powerful general it can be successful. However if the leader of the army is weak and unqualified, it can lead to disaster.

The tao is always in motion in every situation, whether people are aware of it or not. The same is true of dharma, which is a similar concept of universal law or ways of righteousness that permeate existence.

I don’t think the I Ching covers the concept of pathological xenophilia in depth because situations like that like almost never existed in the ancient world. Such a situation would have been considered treason or treachery. Such a dark situation would be represented more by other hexagrams indicating a dark prevailing time, such as hexagram 36 ‘Darkening of the Light’ or ‘Suppression of the Light’ or perhaps hexagram 12 ‘Standstill’ or ‘Obstruction’.

So let’s look at some of these hexagrams and how there can be unhealthy/imbalanced situations. In hexagram 8 ‘Closeness’, the third line expresses the concept of holding together with the wrong people. This is obviously a bad situation. The Commentary on the Images asks the question “Will this not indeed cause harm?”

The third line of hexagram 7 ‘The Army’ is even more disastrous. It says “The Army will perhaps use carriages to transport corpses, and this would be misfortune.” (Richard Lynn translation) Wang Bi’s commentary says “Here a yang position is filled by a yin line, and a hard line is ridden by this soft line above it. If one advances, there is no one there to resonate with, and if one retreats, there is no one there to provide protection. When one uses an army in this fashion, it is appropriate that he garner the misfortune of having to use carriages to transport corpses.”

The third line of hexagram 45 says “Now Gathering, now sighing, there is nothing at all fitting here, but one can set forth without blame, for it involves but a little baseness.” (Lynn translation) Wang Bi’s commentary says “Where Third Yin treads is not the territory of its rightful position [it is a yin line in a yang position], and, because it pairs with Fourth Yang, Fourth Yang also has to give up its position. It is by improper gathering or by gathering the improper that disasters are born, and it is by interfering with the proper resonate relationships between people that harm arises.”

Richard Wilhelm’s commentary on the Image text for hexagram 12 ‘Obstruction’ says “When, owing to the influence of inferior men, mutual mistrust prevails in public life, fruitful activity is rendered impossible, because the fundaments are wrong. Therefore the superior man knows what he must do under such circumstances; he does not allow himself to be tempted by dazzling offers to take part in public activities. This would only expose him to danger, since he cannot assent to the meanness of the others. He therefore hides his worth and withdraws into seclusion.” The Judgement text of the Lynn translation is very direct: “P i is such that the evil men associated with P i [Obstruction]
make it an unfit time for the noble man to practice constancy. Thus the great depart, and the petty arrive.”

Richard Wilhelm’s commentary to the fifth line of hexagram 36 ‘Darkening of the Light’ reads “Prince Chi lived at the court of the evil tyrant Chou Hsin, who, although not mentioned by name, furnished the historical example on which this whole situation is based. Prince Chi was a relative of the tyrant and could not withdraw from the court; therefore he concealed his true sentiments and feigned insanity. Although he was held a slave, he did not allow external misery to deflect him from his convictions. This provides a teaching for those who cannot leave their posts in times of darkness. In order to escape danger, they need invincible perseverance of spirit and redoubled caution in their dealings with the world.”

Sometimes when interpreting the I Ching you have to be flexible and consider that what is represented in the images it presents can be different things. For example, they might be components of yourself. They could be energies embodied by different aspects of a situation, not necessarily personified. In my experience they tend to most often represent different impulses in the self and a way to balance them or understand them.

One final hexagram I will mention here is hexagram 47, variously named ‘Obstruction’, ‘Oppression’, ‘Impasse’. The trigrams are lake above and water below, symbolizing a lake that the water has drained from. The Commentary on the Judgements from the Lynn translation, with Wang Bi’s commentary in { } brackets, reads “[Impasse] is such that the hard and strong are hindered. {The hard and strong suffer hindrance at the hands of the soft and weak.} But such a [hard and strong] one remains joyful in the face of danger and, though he encounters Impasse, does not lose that which shall allow him to prevail. {He may be situated in danger, but that does not alter his capacity for joy; he may have
encountered Impasse, but he “does not lose that which shall allow him to prevail.” } Who but the noble man can do this? “With his constancy, the great man has good fortune,” for here he stays on the path of the Mean with his hardness and strength.”

There’s an excellent story from the writings of Chuang Tze that I would like to convey here, but I unfortunately don’t have the book with me. It’s a story about a man who is fleeing a kingdom because the king is trying to be benevolent.