web analytics
Categories
Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 77

(Left, seal of the Theosophical Society in Budapest, Hungary.) Apart from the Theosophical Society—itself in close connection with certain Masonic Lodges in the West—it was among the Hindus of the dissident sects, such as the Brahmo Samaj, that I met the only Anti-Hitlerians who crossed my path in India—apart, of course, from the great majority of non-German Europeans, and all Communists without exception. I will only mention, as an example, the Brahmo Samajist milieu which the Shantiniketan Open Air University represented then, and still represents. The poet Rabindranath Tagore, its founder, was still alive when, in 1935, I spent six months at the said University to improve my knowledge of the Bengali language and to learn Hindi. I didn’t notice anything special except the presence, as ‘German teacher’, of a Jewess from Berlin, Margaret Spiegel, known as Amala Bhen, who had come there, after two years in Gandhi’s ashram, to spread her hatred of the Third Reich among the students entrusted to her and the Hindu colleagues she could indoctrinate. I soon learned that ‘Govinda’, the Buddhist monk whose saffron-coloured robe and handsome Burmese parasol added a picturesque note to the landscape, was also a Jew from Germany. I was also told of the deep friendship between the poet and Andrews, a British man and former Christian missionary. But no one expressed any hostility to my Hitlerian faith, except Amala Bhen.

The latter, who had been introduced to me as a ‘European’ on my arrival in Shantiniketan had, after only half an hour’s conversation, realised very well the ‘pan-Aryan’ nature of Hitlerism as I understood it and still understand it. She was quick to tell me—she who had come to the end of the world ‘not to see the shadow of a Nazi’—that I was ‘worse than the whole pack rolled in one’. Those, indeed, she told me, marched through the streets of the Reich’s cities singing: ‘Today Germany belongs to us; tomorrow the whole world’, but they were thinking mainly of Germany, despite the words of their song. I, on the other hand, by insisting on the profound identity of the Hitlerian spirit and that of orthodox Hinduism, was paving the way for the future military and moral conquest and unlimited influence of a German Reich that would spill over into Asia.

These words flattered me beyond belief. But the hostility of Margaret Spiegel, known as Amala Bhen, and no doubt that of ‘Govinda’, to whom I wasn’t introduced, still seemed to me to be confined to the non-Hindu element of the University of Shantinikétan.

It was a surprise to me to learn, a few months before the Second World War, that the poet Rabindranath Tagore himself had sent a telegram of protest to the Führer against the invasion of ‘unfortunate Czechoslovakia’. What was he meddling with? I couldn’t help but praise his work as an artist. Didn’t he realise that it was mainly the unfortunate Sudeten Germans who had the right to be protected? Didn’t he know that Czechoslovakia had never been anything but an artificial state, an assemblage of the most disparate elements, built from scratch to serve as a permanent thorn in the side of the German Reich? But what am I saying? Would he even have been able to draw a map of it? So why this indiscreet intervention? Was it suggested to him by the foreigners, Christians or Jews, whom I have just named, and by others, all of them humanitarian and anti-racists—at least anti-Aryan—who occasionally haunted Shantinikétan or who lived there?

Or should I not rather admit that, however artistic he may have been—however luminous and musical a neo-Sanskrit language such as Bengali may have revealed itself under his genius pen—a Brahmin who rejected the caste system wholesale could only be anti-Hitler? The poet’s stand against the defender of the Aryan elite of Europe shocked me all the more because Rabindranath Tagore had an ivory complexion and the most classic features of the white race: physical signs of a more or less unmixed parentage with those conquering Aryas, who passed on the hyperborean tradition to ancient India. But I might have thought that, if these same visible signs of Aryan nobility couldn’t have prevented him from joining his voice to that of the despisers of the ‘Law of colour and social function’ (varnashrama dharma) in India, it was unlikely that they would have become the occasion for an awakening of ancestral consciousness linked with any sympathy for that modern European form of the Brahminical spirit which is Hitlerism.

Categories
India Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 76

I do not want to go into detail about those. That would take the reader too far. But I can’t pass over in silence two organisations which originated in South India: one, the Society of Theosophy in Adyar near Madras; the other, a community formed in Pondicherry around the late Bengali sage, Aurobindo Ghosh.

The first is a vast international institution of subversion in the deepest sense of the word, as Guénon showed very well in his book Le Théosophisme, une fausse religion (a book now almost impossible to find). What it would like to pass off as ‘doctrine’ is a farrago of arbitrary constructions of the mind and of some notions and beliefs whose names—karma; transmigration of souls, etc.—are taken from the Hindu tradition. These notions and beliefs themselves are just as arbitrary, just as unorthodox, as the theories into which they enter—such, for example, as Leadbeater’s idea of the ‘group soul’ of animals; such, also, everything the Theosophists teach about their various ‘Masters’: Kuthumi, Rajkoski, and others. The illustrious Lokomanya Tilak, one of whose works I have quoted above, compared Annie Besant, President of the Theosophical Society until she died in 1933—and for a time President of the Indian National Congress—to the she-devil Putna, who was sent as nursemaid to the Child-God, Krishna, to kill him with her poisonous milk. Tilak hoped that, like the young God who, while assimilating the poison with impunity, finally killed Putna by draining her of all her substance, Hindu society would be able to defend itself, and confound those who try to seduce it with cleverly disguised untruths.

The other institution developed around an apparently genuine sage. However, it tended, already during his lifetime, to fall into the category of a very clever and lucrative business. It bought, one after the other, all the houses in Pondicherry that were for sale, so that in 1960, apart from the centre where a few disciples were engaged in meditation, it included numerous workshops for pottery, carpentry, weaving, etc., the products of which were—and still are—sold for profit; mixed schools, with sports classes, and a university, provided with richly equipped laboratories.

This prosperity is said to be largely due to the business acumen of the Ashram’s ‘Mother’, a woman of Jewish origin, widowed of a Jew and later of a Frenchman[1] and the son she has from her first husband. Members of the organisation, full of both zeal and practicality, and enjoying the confidence of these two people, may also be responsible, each one following his talents. In any case, from the reception room, where numerous photographs, large and small for all pockets, of the late guru and ‘Mother’ are on sale, one is impressed by the business-like atmosphere of the place: an impression that becomes clearer and more intense during a visit to the workshops. And one is reminded, by contrast, of the spiritual radiance that emanates from some of Aurobindo Ghosh’s writings like his commentaries on the Bhagawad-Gita, his Divine Life or his Synthesis of the Yogas. One has the feeling of a profound discrepancy between this more than a flourishing organisation, which covers two-thirds of a city of more than one hundred thousand inhabitants, and the sage who lived there in complete isolation: invisible to the crowd and even to the disciples, except for a few hours a year.

Now, there is a fact that seems to me eloquent, and here it is: amid his traditional civilisation which is still that of India, it is precisely from the most secular, the most ‘modern’, in a word the most anti-traditionalist organisations, that produced the gestures, the writings or the declarations hostile to Hitlerism.

Aurobindo Ghosh, to my knowledge, never expressed a judgment ‘for’ or ‘against’ any of the great contemporary political (or more than political) figures or faiths. He had definitively left action—and what action![2]—for contemplation, and confined himself to the spiritual domain.

But by the end of 1939—or was it 1940?—the Calcutta newspapers published that the ‘Pondicherry Ashram’ had donated ten thousand pounds sterling to the Colonial Government of India ‘to help the British war effort’. Monsieur de Saint-Hilaire, known as Pavitra, secretary of the Ashram, whom I asked about this in 1960, replied that he ‘could not tell me’ whether the information collected and published twenty years earlier in the Calcutta press was correct. But he told me that ‘it might well be’ since Hitlerism was, in his opinion (and no doubt in the opinion of more than one person with influence in the Ashram), ‘against the direction of human evolution’.

Against evolution? You bet! Nothing could be further from the truth! But far from being a reason to fight it, it would be, on the contrary, a reason to support it. Universal decadence is a sign, increasingly visible, that our cycle is rapidly advancing towards its end. Any struggle against it, any return to eternal principles, is necessarily ‘against the direction of human evolution’. It is a phase of the perpetual struggle, against the current of Time. But this is, I repeat, I insist on it, a reason—the imperative reason—to exalt rather than to condemn it.

Furthermore, the leaders of the Theosophical Society—according to René Guénon, masters of counter-initiation, despite their claims to the contrary—proved, during and after the Second World War, how much they hated (and still hate) the doctrine of Adolf Hitler.

Arundale, then President of the said Society, went around India looking for compliant, i.e., purchasable, priests and ordered them to pray for the victory of the ‘Crusade’[3] against National Socialism. And one has only to open any issue of Conscience, the official organ of Theosophy, to see in it, in black and white, anti-Hitler propaganda which has nothing to envy to that of the British or American newspapers of the same period, or even to that of the press of the Soviet Union (after they heard of the rupture of the Germano-Russian Pact of 23 August 1939). It is not only to the supposed invisible ‘masters’ of the Theosophists, Koot Hoomi, Rajkoski, and others, that one attributed ‘secret missions’ for the success of the United Nations.[4]

_________

[1] Mr Paul Richard. Her first husband was called Alfassa. The ‘Mother’, still alive when these pages were written, has since died, in 1973, at the age of 95.

[2] He had, at the beginning of the century, played a leading part in the Bengal ‘terrorist’ (anti-British) movement.

[3] Crusade in Europe is the title of General Eisenhower’s book on his campaign against Germany.

[4] In 1947 Gretar Fels, President of the Reykjavik Theosophical Society, assured me that ‘Master Rajkoski’ had ‘helped the Allies to fight Nazism’.

Categories
Egalitarianism Hinduism India Liberalism Racial studies Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 75

The opinion that Adolf Hitler was an agent of the diabolical forces, that his initiation was only a monstrous counter-initiation, and that his SS Order was only a sinister brotherhood of black magicians, is—without a doubt!—widespread among anti-Hitlerians more or less daubed in occultism (and there is no shortage of them).

The most convincing argument against this seems to me to come from India. In the West, the confusion in terms of knowledge of the principles is such that it’s difficult to say whether there is still a group that can legitimately claim a true filiation with the Tradition. There is therefore no point of comparison between the attitude of true initiates and that of charlatans. According to René Guénon, practically all societies in Europe that claim to be ‘initiatory’ nowadays would be classified under the latter heading. However, it is their members who make themselves heard, who agitate, who take a stand against Hitlerism as Louis Pauwels and the Jew Bergier did, whenever they could, in the magazine Planète. Incidentally, I don’t know of a single European group interested in esoteric doctrines which is not anti-Hitler (I could be wrong, of course; I would like to be wrong on this point).

But the same is not true in India.

For one thing, one is faced with a completely different ‘spiritual landscape’ there. Instead of dealing with groups with more or less ‘initiatory’ claims, moving amid a huge profane society, infatuated with experimental science and ‘progress’ and concerned above all with its material well-being, we are in the presence of a traditional civilisation, very much alive despite the growing influence of technology. The man of the masses, not poisoned by propaganda since he still enjoys the ‘blessing of illiteracy’ (to use an expression dear to the Führer), thinks more about it than the individual of the same social level in the West—which among us is not an achievement! He thinks about it, above all, in the spirit of Tradition as witnessed by the young Sudra whose story I recalled at the beginning of these Memories and Reflections.

The Hindu who has been to school, and even the one who has studied in Europe or the USA, is not hostile to Tradition. He is familiar with the idea of natural hierarchy, of biological, and therefore racial, heredity intimately linked to the karma of each individual. And in the vast majority of cases he lives according to the immemorial rules of his caste—even when the ‘progressive’ government of a so-called ‘free’ India (in reality: a grotesque copy of Western democracies) has proclaimed the abolition of castes and imposed universal suffrage. In some cases, of course, he brings back subversive ideas or shocking habits back from his contacts with foreigners. But then he is scorned by his own, and orthodox society turns away from him—no government having the power to force matters, he has to accept it whether he likes it or not.

As for the traditional initiatory groups and the isolated masters of true secret science, they continue to exist as in the past: in silence, unnoticed by the general public. They keep themselves, in principle, out of the whirlwind of politics, and don’t give press conferences. At most, a word, a reflection formulated with a visitor who respects the Tradition, even if he is not an initiate himself, can sometimes let us guess where the earthly sympathies of this or that sage.

There are also, as is to be expected in an age of universal decadence, people who profess ‘spirituality’ and groups who claim to be transcendent masters and claim to transmit the so-called ‘initiation’ without having a shred of a right to it. There is no shortage of charlatans in orange tunics—or naked, with their bodies covered in ashes—who hang around temples, especially in places of pilgrimage, living by begging or swindling, posing as ‘gurus’ to credulous widows. They are rascals but of small scale and limited harmfulness.

Infinitely more dangerous are those individuals or groups who work to bring to India—as far as possible—the anthropocentrism inherent in religious or political doctrines influenced more or less directly by Judaism or by the Jews. By this I mean all those individuals or groups who, under cover of a false fidelity to Tradition, which they twist and disfigure as they please, preach egalitarian principles, democracy, and the horror of all violence, even if it is detached when this is exerted against ‘men’, whoever they may be—whereas the monstrous exploitation of animals (and trees) by man hardly disturbs them (if they are not completely indifferent there, and even if they don’t justify it!).

I am thinking of all those who claim to pay homage to the ‘true ancient wisdom’ by obstinately denying any natural racial hierarchy, by condemning the caste system to the core, by preaching the ‘right’ of people of different races to marry each other if they believe that in this way they will find their ‘happiness’. I am thinking of those who would like to replace, among Hindus, the old caste privileges with privileges based on ‘education’ (in the Western sense of the word) and the concern for metaphysical orthodoxy with an ever-increasing preoccupation with the ‘social’, the ‘economic’, the ‘improvement of the living conditions for the masses’. I am thinking of the organisers of ‘Parliaments of religions’, of the advocates of a fusion between ‘East and West’ at the expense of the spirit of Tradition, which was originally common to both, and which only Hinduism has preserved as the basis of civilisation; of the missionaries of a universal morality centred on ‘man’, as conceived by both the Christian and the rationalist West.

The ‘mission’ which claims to be inspired by the divine Ramakrishna—a true initiate who lived in the last century—seems to be moving more and more in this direction, under the influence of Western benefactors, especially Americans. But this trend is not new.

More than a hundred and fifty years ago it emerged with the foundation of the Brahmo Samaj, a society of deists deeply influenced by their English university education and the Protestant form of Christianity. This sect, under the pretext of bringing Hinduism back to a so-called ‘original purity’, interpreted it according to that ‘modern spirit’ whose hold on Europe René Guénon so rightly deplored. But, as Guénon says again, its adherents are, despite the social position and, what is more, the high caste of the best known of them, rejected by the orthodox Hindus. The latter refuse to give them their daughters in marriage or to accept their daughters for their sons. And in the villages they would not accept a glass of water from them—and, I repeat, no government could force them to do so. This attitude comes from the fact that the Brahmo Samajists reject the principle of the caste system: the unequal ‘dignity’ of men, according to their heredity. It also comes from the fact that the Brahmo Samaj is not Indian any more than any other like-minded sect is India (for example, the Arya Samaj, which is ‘Arya’ in name only because it also rejects the idea of a natural hierarchy of races).

Categories
Monologe im Führerhauptquartier

Monologe im Führerhauptquartier, 4

Führerhauptquartier

Nacht vom 21. auf 22. 7. 1941 H/Fu.

Im Grunde müßten wir dem Jesuitismus dankbar sein; wer weiß, ob wir ohne ihn von der Bauweise der Gotik zu der leichten, offenen und hellen Architektur der Gegenreformation gekommen wären! Gegenüber der Bemühung Luthers, das bereits völlig verweltlichte Kirchenfürstentum zur mystischen Verinnerlichung zurückzuführen, hat der Jesuitismus an die Sinnesfreude appelliert!

Dabei war Luther durchaus nicht darauf aus, die Menschheit an den Buchstaben der Schrift zu binden; es gibt eine ganze Reihe von Äußerungen, in denen er gegen die Schrift Stellung nimmt, indem er feststellt, sie enthielte vieles, was nicht gut ist. Auch der Protestantismus hat Hexenverbrennungen gekannt, während man sie in Italien so gut wie nicht findet. Der Südländer geht viel leichter an die Dinge des Glaubens heran. Auch der Franzose bewegt sich völlig ungezwungen in der Kirche, während man bei uns schon Gefahr läuft aufzufallen, wenn man nicht niederkniet.

Andererseits: Daß er [Luther] es gewagt hat, sich gegen den Papst und das System der Kirche aufzulehnen! Das war die erste Revolution. Und mit der Bibel-Übersetzung hat er an die Stelle unserer Dialekte die deutsche Sprache gesetzt!

Es ist auffallend, wie verwandt die Entwicklung Deutschlands und Italiens verläuft! Die Sprachschöpfer standen gegen die Universalherrschaft des Papstes: Dante und Luther. Die Nationen wurden zur Einheit geführt gegen die dynastischen Interessen durch einen Mann. Sie sind zum Volk geworden gegen die Wünsche des Papstes.

Ich muß sagen, ich freue mich immer, wenn ich dem Duce begegne: Er ist eine ganz große Persönlichkeit. Seltsam, daß er – zur gleichen Zeit wie ich – als Bauarbeiter in Deutschland tätig war. Gewiß: Unser Programm ist entstanden 1919; damals wußte ich nichts von ihm. In den geistigen Fundamenten ruht unsere Lehre in sich, aber jeder Mensch ist das Produkt von eigenen und fremden Gedanken und man sage nicht, daß die Vorgänge in Italien ohne Einfluß auf uns waren. Das Braunhemd wäre vielleicht nicht entstanden ohne das Schwarzhemd. Der Marsch auf Rom 1922 war einer der Wendepunkte der Geschichte. Die Tatsache allein, daß man das machen kann, hat uns einen Auftrieb gegeben. (Einige Wochen darauf hat der Minister Schweyer mich empfangen, er hätte das sonst nicht getan).[1]

Würde Mussolini damals vom Marxismus überrannt worden sein, ich weiß nicht, ob wir uns hätten halten können. Der Nationalsozialismus war damals noch ein schwaches Pflänzlein. Wenn der Duce stürbe, so wäre das ein großes Unglück für Italien. Wie ich mit ihm durch die Villa Borghese ging und seinen Kopf und die römischen Büsten vor mir hatte: Er ist einer der römischen Cäsaren! Irgendwie hat er die Erbmasse eines großen Mannes aus jener Zeit in sich.

Bei ihren Schwächen haben die Italiener doch viele Eigenschaften, die sie für uns liebenswert machen. Italien ist die Heimat der Staatsidee; war doch das römische Weltreich die einzige wirklich große staatspolitische Gestaltung. Die Musikalität des Volkes, ihr Sinn für schöne Verhältnisse und Proportionen, die Schönheit ihrer Menschen! Die Renaissance war doch der Anbruch eines neuen Tages, das Sich-Wiederfinden des arischen Menschen! Und dann unsere eigene Vergangenheit auf italienischem Boden! Wer kein Organ für Geschichte hat, ist wie ein Mensch, der kein Gehör oder kein Gesicht hat; leben kann er auch so, aber was ist das!

Der Zauber von Florenz und Rom, Ravenna, Siena oder Perugia, wie schön die Toscana und Umbrien! Jeder Palast in Florenz oder Rom ist mehr wert als das ganze Windsor Castle. Wenn die Engländer etwas in Florenz oder Rom zerstören, so ist das ein Verbrechen. Um Moskau ist es nicht schade, und – leider – auch bei Berlin wäre es heute noch kein Verlust.

Ich habe Rom und Paris gesehen und ich muß sagen, Paris hat, abgesehen vielleicht vom Triumphbogen, nichts Großes im Stil des Kolosseum oder der Engelsburg oder auch der Peterskirche: Gemeinschaftsarbeiten, die über das einzelne hinausragen. Irgend etwas ist bei den Pariser Bauten bizarr, seien es Ochsenaugen, unglücklich im Verhältnis zum Bau- Ganzen, oder ein Giebel, der die Fassade erdrückt, oder wenn ich das antike Pantheon mit dem Pariser Bau vergleiche: wie schlecht ist dieses konstruiert, dazu die Plastiken! Paris: Was ich auch gesehen habe, gleitet von mir ab. Rom hat mich ergriffen.

Wie wir den Duce bei uns empfingen, dachten wir, es war schön; aber unsere Fahrt durch Italien, der Empfang dort, – bei allem Zeremoniell – die Fahrt zum Quirinal, das war doch etwas anderes noch.[2]

Neapel, vom Castell abgesehen, hätte das auch Südamerika sein können, aber dann wieder der Hof des Königspalastes, wie großartig in den Verhältnissen, eins gegen das andere abgewogen! Ich wünschte mir nur, wie ein unbekannter Maler in Italien herumstreichen zu können!

_______

[1] Benito Mussolini, 1883-1945, der Duce des faschistischen Italiens, beendete 1901 mit 18 Jahren seine Ausbildung als Volksschullehrer. Er übte den Beruf aber kaum aus, sondern führte bis 1912 ein unstetes Leben als Gelegenheitsarbeiter und revolutionärer Agitator. 1902/03 arbeitete er als Maurer in verschiedenen Kantonen der Schweiz, nach einer Ausweisung 1903 auch kurze Zeit in Deutschland. Im März 1909 wurde M. Sekretär der Arbeitskammer in Trient. Die österreichischen Behörden schoben den radikalen sozialistischen Agitator und Chefredakteur der Zeitung »Popolo« schon im Oktober 1909 wieder nach Italien ab. Vgl. Sir Ivone Kirkpatrick, Mussolini. London 1964, dt. Berlin 1965, S. 33 ff. Der Sieg des italienischen Faschismus im Oktober 1922 hat der NSDAP einen starken Auftrieb gegeben. Ernst Röhm, Die Geschichte eines Hochverräters, München 4. Aufl. 1933, S. 152. Die bayer. Staatsregierung fürchtete »das gefährlich ansteckende Beispiel der italienischen Faschisten«. Politik in Bayern 1919-1933. Berichte des württembergischen Gesandten Carl Moser von Filseck. Hrsg. von W. Benz, Stuttgart 1971, S. 110 f. Franz Schweyer, 1868-1935, Mitglied der Bayer. Volkspartei, 1921-1924 Staatsminister des Innern, empfing Hitler im November 1922.

[2] Mussolini besuchte Deutschland vom 25.-28.9.1937; Hitlers Gegenbesuch in Italien fand vom 2.-10. 5. 1938 statt.

Categories
PDF backup

WDH – pdf 418

Click: here

The software converter was unable to add the YouTube embedded image in the “Debunking the covid narrative” article, but I did embed it below:

Categories
New Testament Racial studies Savitri Devi Schutzstaffel (SS) Souvenirs et réflexions d'une aryenne (book) Third Reich Tom Sunic

Reflections of an Aryan woman, 74

One of the earliest epigraphically attested reference to the word
arya occurs in the 6th-century b.c.e. Behistun inscription.

Moreover, it was not only with the initiates of the Forbidden City of Lhasa (and perhaps with the Dalai Lama himself) that the spiritual elite of the SS Order—which was that of a new traditional civilisation in the making, if not currently in gestation—sought contact. To my humble knowledge, there were also similar meetings in India: meetings that few people in the West suspect, quite apart from the political conversations that may have taken place with certain Hindu leaders, such as Subhas Chandra Bose, in India and Germany before and during the Second World War.
 

______ 卐 ______

 
Editor’s Note: With the benefit of hindsight, it is relatively easy to see that this esoteric search was a fool’s errand. Given what happened in real history, what the Nazi elite ought to have studied was already written in the German language. I refer to the texts by Nietzsche that we quote at the appendix to the masthead of this site (pages 84-90, here).

Now that Christian axiology has reached its apex, albeit in secularised form, it is clear that Evil, with a capital ‘E’, always came from Judeo-Christian ethical injunctions in secularised form.

It is not that the 21st-century priest of the sacred words is feeling superior to the Nazis of the previous century. Rather, they lacked the perspective that we have so far. For example, what we said last November about the evangelist Mark, who invented the fictitious figure of Jesus just after the Romans destroyed the Temple in Jerusalem, is something that no German Nazi ever thought of.

The exegesis of the New Testament had to develop to the degree that it has developed today—and I am referring to the non-existence of the historical Jesus—for us to realise that the whole New Testament thing was, from the beginning, a very subversive text aimed against Rome (this is very clear in the last book of the Bible).

There was nothing to be looking for in Tibet or India. The Third Reich would have done well to take New Testament studies where Richard Carrier has recently taken them. But as the Irish commenter Gaedhal said on this site, American racialists are even more primitive than liberal Christians in that they don’t even want to know that the New Testament has been subjected to rigorous scrutiny since the German Enlightenment (cf. what we have been saying about Reimarus). Apparently, I am the only one who has pointed out these studies in the racialist forums of the new century. But let’s move on to Savitri….
 

______ 卐 ______

 
Since 1935, a cultural magazine, The New Mercury, had been published in Calcutta, very ably edited by Sri Asit Krishna Mukherji, in collaboration with Sri Vinaya Datta and some others. The Fuhrer’s speeches, of which the official press, both in English and Bengali, reported only excerpts, were spread in extenso, especially if they were, as was often the case, of interest beyond ‘politics’. One of them, which particularly caught my attention at the time, was on the subject of ‘Architecture and the Nation’. But the said journal also published studies on everything that could tend to bring to light a deep, non-political connection, going back very far and very high, between the traditional Hindu civilisation as it has never ceased to exist, and the traditional Germanic civilisation, as it had existed, long before Christianity, and aspired to be reborn. These studies revealed in their authors, in addition to the indispensable archaeological erudition, serious knowledge of cosmic symbolism. Several of them were, needless to say, centred on the Swastika.

They seemed to show, indirectly, the exceptional character of a great modern state which recognised as its own a sign of such universal significance; engraved it on all its public monuments, and printed it on all its banners. At the same time, they suggested the aspiration of this great State to renew contact with the primordial Tradition, from which Europe had already detached itself for centuries, but of which India had kept the invaluable deposit.
 

______ 卐 ______

 
Editor’s note: Let me clarify this matter a little more. All this searching for India’s Aryan roots is good. What was wrong is not seeing the Christian enemy next door: the Anglo-American slaves of Judeo-Christian ethics, who would murder this revived Aryan baby through the Hellstorm Holocaust (read Tom Sunic’s Homo Americanus). In other words: the priority should have been to know their fanatic enemy, the Judaized Anglo-Americans, and looking for the Aryan roots should’ve been a secondary matter. Savitri continues:

______ 卐 ______

 
I have no evidence that the Ahnenerbe played any part in the publication of the New Mercury. This seems to me all the less likely as this special section of the SS was itself only founded in 1935, the same year as the said magazine. But I know that the latter was at least partly financially supported by the government of the Third Reich. Germans, and representatives—German or not—of German firms in India were supposed to subscribe to it. And at least one of them, to my knowledge, was recalled to Germany, having been dismissed from the direction of the branch which he governed for years, for having refused to do so and declaring that ‘this new-style propaganda’ (sic) did not interest him.

The founder and editor of the periodical, Sri A. K. Mukherji, remained in close contact with Herr von Selzam, the German Consul General in Calcutta, as long as he remained in that post. And this official representative of Adolf Hitler gave him, on the eve of his departure, a document addressed to the German authorities, in which it was specified in no uncertain terms that ‘no one in Asia had rendered the Reich services comparable to his’. I saw this document. I read it again and again, with joy, with pride, as an Aryan and a Hitlerite, and as the wife of Sri A. K. Mukherji. I have already alluded to it in these reflections.

I can’t say whether or not the services referred to therein went beyond the rather narrow confines of Sri A. K. Mukherji’s activities as editor of a fortnightly, traditionalist journal, both Hindu and pro-German. It would seem that they had outgrown them, for the journal had lasted only two years; the British authorities having banned it towards the end of 1937, shortly after the definitive ‘turning point’ in the evolution of British policy towards the Reich. In any case, I didn’t know Sri A. K. Mukherji personally at that time: his name only evoked, for me, the existence of the only magazine of distinctly Hitlerian tendencies that I knew in India. But one thing leads me to believe that his knowledge of esoteric Hitlerism, i.e. of the deep connection of the Führer’s secret doctrine with the eternal tradition, was in no way comparable to the vague impressions I might have had on the same subject. In the very first conversation I had with him, after having had the honour of being introduced to him—on 9 January 1938—, less than two years later, he was destined to give me his name and his protection, and asked me incidentally what I thought of Dietrich Eckart.

I knew that this was the author of the famous poem Deutschland erwache, the fighter of the very first days of the Kampfzeit, who died a few weeks after the failed putsch of 9 November 1923 at the age of fifty-five: the comrade to whom Adolf Hitler had dedicated the second part of Mein Kampf. I was still unaware of the existence of the Thülegesellschaft, and was therefore far from suspecting the role that the poet of the national revolution had played with the Führer.

I enthusiastically displayed my pitifully little erudition. My interlocutor, who had rendered, and would soon render, to the Third Reich (and later to its Japanese allies) ‘services comparable to those of no other’, smiled and moved on to another subject.

Categories
Canada Democracy

On Trudeau’s Canada

A musician who died last century said: ‘The illusion of freedom will continue as long as it’s profitable to continue the illusion. At the point where the illusion becomes too expensive to maintain, they will just take down the scenery, they will pull back the curtains, they will move the tables and chairs out of the way and you will see the brick wall at the back of the theater’. (See also what Tucker said yesterday on Fox News: here.)

Categories
Exterminationism Hate Human sacrifice Neanderthalism

Reply to Franklin Ryckaert

Hi Franklin,

I am pleased to see you commenting here once again. Although it seems an obvious contradiction what you tell me—:

So you are proud of your ‘exterminationism’, but at the same time you keep on complaining about the crimes of the Allies against Nazi Germany and about cruelty against children and animals. Is that not a contradiction?

—there really isn’t.

Have you read what I say in the fourth of my eleven books about pre-Columbian Mesoamerica and the clash of psychoclasses with the Europeans that destroyed it? If my books were already all translated into English, I would suggest you read them. In context, they explain the difference between ‘unnecessary suffering’ and ‘necessary suffering’, especially the last book (see, e.g., the translation of the final chapter of the fourth book here).

For example, from the point of view of the priest of ‘the four words’ (‘eliminate all unnecessary suffering’), the Carthaginians and their culture had to be exterminated so that those Semites would not be roasting their children alive (bibliographical references on the reality of infanticide can be found in another part of my book, translation: here). My exterminationist passion has to do precisely with compassion for those who suffer, especially animals and children at the mercy of human monsters, and the draconian measures that must be taken to save them from such unnecessary suffering.

But that to save them it is sometimes necessary to leave no gene upon gene of a race, no stone upon stone of their horrible civilisation (as happened in the Punic Wars—Carthago delenda est!), seems obvious to me. Otherwise, those Semites might even now be burning their children alive. On the other side of the Atlantic, the Mesoamerican civilisation, which lasted three thousand years, was fortunately destroyed by the Europeans. But even before the Mesoamerican civilisation, the Peruvian Indians committed atrocious human sacrifices, as I reported a year ago (here).

That destroying one of these cultures makes those who belong to a lower psychoclass (say, the Carthaginian Semites, the Amerindians) suffer at the time of the Conquest is not a matter of doubt. Nevertheless, those conquests represented necessary suffering to save their children, literally, from the torment of the flames. See for example what I wrote about the Maya in one of my eleven books (English translation: here).

It all has to do with the distinction between necessary suffering (the Spanish Conquest made some Amerindians suffer, although it saved others) and unnecessary suffering (e.g., it’s unnecessary to martyr cows at the slaughterhouses). It may seem paradoxical, but my exterminationist passion has to do with my compassion for those who unnecessarily suffer because of others.

In a nutshell, the overman’s hatred of what he calls ‘Neanderthals’ is directly proportional to his love for those who suffer.

Categories
Exterminationism Jesus New Testament On the Historicity of Jesus (book) Richard Carrier

Jesus – triple homonym

The impossibility of speaking with normies about Hitler lies in the fact that the word ‘Hitler’ is, in reality, a double homonym. When we use it we refer to the ‘historical Hitler’ (cf. David Irving’s books). The normie, on the other hand, believes in the ‘Hitler of dogma’: a propaganda figure created by Anglo-Americans and Jews after World War II to demoralise the Aryan. One need only glance at the book I quoted in my previous post to realise that the Hitler of dogma never existed.

This is best illustrated by the figure through whom our civilisation betrayed itself: Jesus of Nazareth. But here we encounter not a double but a triple homonym!

For the ordinary Christian, Jesus rose from the dead. To the ordinary secular man, Jesus was a mortal whose ethical system, despite the mythical miracles attributed to him, remains exemplary. But to the priest of sacred words Jesus not only didn’t exist. The ethical system sold to us by the imaginative writer who created this fictional character, the evangelist Mark, was the apple of discord whose ingestion brought about the downfall not only of the Roman Empire, but of the white race. (Remember that, according to Jung, an archetype can literally take possession of human souls. If I could relaunch Daybreak Press, I would publish another book collecting several entries on the Christian question.)

If the word ‘Hitler’ is a double homonym, from this angle the word ‘Jesus’ is a triple homonym in the sense that the word ‘bank’ is also a triple homonym: it can mean (1) a financial institution, (2) land at river’s edge, or (3) a panel in the sense, for example, that ‘the bank of switches for controlling the lighting is over there’.

Let’s now imagine a room with three men: a traditional Christian, a secular humanist and a priest of the sacred words. Common sense might lead us to believe that both the atheist and I could team up against the Christian. But this is not so. The Christian and the atheist will team up against me as soon as they learn that, in my scale of values, exterminationism à la Turner Diaries are the new tablets of law. And it is exactly at this point that we see that the expression ‘secular Christian’ or ‘neochristian’ is most apt to refer to today’s ‘atheists’.

Pre-Christian Aryans would have gladly used technological weapons of mass destruction to exterminate their enemies. It was Christian ethics that inculcated the notion of the sanctity of human life. An example from the country where I live will exemplify this.

In the summer of 1990, shortly after the fall of the Berlin Wall and a few months before the dissolution of the USSR, an extraordinary event took place in Mexico City: intellectuals from all over the world gathered to talk about it. I was following them closely, although at the time I was a normie of the secular humanist type. A few years ago, in the comments section of The Occidental Observer, I put the list of the participants in the various panel discussions at that event, which lasted a couple of weeks, but there is no need to put it here. Suffice it to say that, at the panel discussion ‘Nationalist and religious tensions’, the Mexican Octavio Paz—a secular humanist who would go on to win that year’s Nobel Prize for literature—concluded the discussion with these words (my translation):

We owe religions the inquisitors, we owe them many wars, we owe them many crimes, crusades, human sacrifices. But we also owe them essential things that we cannot renounce: for example Christ, for example Buddha. Thank you. [see YouTube clip: here]

Octavio Paz (1914-1998), who had repudiated his mother’s Catholicism at an early age, was in fact a typical neochristian. If it were possible to locate the three men of our example geographically, the Christian and the atheist would be almost side by side. The real eccentric would be the priest of the sacred words, who would be far removed from the Christian and the atheist insofar as the scale of values is concerned. (I am more like the Romans who left no stone unturned of the Semitic civilisation of Carthage than like the secular whites who are still under the spell of the Jesus archetype.)

There is indeed a gulf not only in believing that Jesus didn’t exist, but—contra Paz & secular company—in openly proclaiming that the message of this mythical ‘Christ’ is pure poison for the fourteen words: a psyop by Mark and his Semitic followers Matthew, Luke and eventually John, to brainwash the white man.

Although Richard Carrier is, like Octavio Paz, a typical neochristian, to racially conscious conservatives who still cling to the religion of their parents I suggest that they, at least, read the Amazon Books starred reviews of On the Historicity of Jesus.

Categories
2nd World War Evil

Bleeding Germany dry, 5

Rose Mularczyk reported on a massacre in Gross-Kikinda in North Banat which was perpetrated on 3 November 1944 under the leadership of ‘Commandant’ Dusan 0PAÈAE in a dairy warehouse:

First the men were stripped naked and forced to lie down on the floor. Then their hands were tied behind their backs. Then they were horribly beaten with bullwhips. After this torture their tormentors began cutting strips of living flesh from their backs. Others had their noses, tongues, ears and genitals cut off. Then their eyes were gouged out, and in the meantime the floggings continued.[1]

Such beastly mutilations were by no means exceptional. In Kubin, Germans were hacked and sawed to pieces, then burned alive. An eye witness reported that Hilde Kucht, the leader of a women’s association, ‘had her breasts cut open and pieces of flesh cut out of the lower abdomen while alive, and that several other persons were tied together in a group, smeared with tar, set afire and the corpses were burnt to a cinder’.[2] This for the time being is more or less the foretaste of ‘liberation’ of the ethnic Germans (Volksdeutsche).

In fact, during the war all the Allies committed crimes that have never been acknowledged as such, let alone atoned for. On this matter there is enough documented evidence to fill many libraries. We must limit ourselves to just a few examples, primarily atrocities perpetrated on the civilian population.

On 13 February 1945, there were crowding into Dresden, one of the most beautiful and culturally significant cities of Germany and all Europe a half million refugees, besides the normal population of around 600,000. The metropolis, which until this time had been spared bombardment and was declared a hospital-town, had practically no air defence or night fighter planes. At 22:00 hours the first ‘Thunderclap’ occurred, as the Anglo-American bomber units were to call their terror bombing. To begin with, the British bombers of the Royal Air Force opened the attack by dropping high explosive bombs on the inner city. This was followed immediately by 570,000 incendiary stick bombs and 4,500 flame-jet bombs. This bombardment of firebombs created a devastating firestorm, tolling the death-knell for this hospital city dedicated to the arts. Up to this time, there had been relatively little loss of life. Most of the people had managed to find safety in their cellars. When the first attack was over, they came out to discover huge fires in the city. Yet, the British bombers returned—no early warning. Only two-and-a half hours later, at approximately 1.30 hours of the morning of February 14, the second bombing wave arrived. To begin with, 4,500 high explosive or demolition bombs were exploding in rapid secession, causing countless houses to collapse. Thousands of people were trapped and buried alive under steel and concrete.

(The ruins of Dresden, photograph taken in April 1946. While the first wave of attack had transformed the old city into an ocean of flame, the second wave was trying to prevent the fire-fighting operations with demolition bombs, so that of the 1.3 million human beings in the city as many as possible would burn to death.)

Already at that time, the British were guilty of a war crime: They had systematically bombed a city-centre with its civilian population and not, for example, military-strategic objectives or industrial centres. The most important military target was approximately one and a half kilometres away from the wrecked city centre: the main railway station. Tens of thousands of refugees and people bombed out of their homes were congregating here. The railway lines, mostly undamaged, were jammed with hundreds of railway carriages, so that an immense mass of people was now packed in a closely confined area. It was onto these people that the British let rain down primarily firebombs and liquid incendiaries. The station platforms and the immediate vicinity of the station were strewn with dead people, with people dying, with people burning and with human body parts. Tens of thousands who had survived the inferno now sought refuge on the meadows along the Elbe and in the Great Garden (Grossen Garten), where they thought they would be safe after the terrors of the night. But it was now the turn of the Americans, specifically the US Eighth Air Fleet, to finish off these helpless women and children, these defenceless men and old people. Just after fifteen minutes past noon, some 760 bombers dropped, amongst other things, 50,000 incendiary stick bombs on the refugees. After that some 200 fighter-bombers went over to a low-flying ‘hedge hopper’ attack and opened fire with their machine guns on the civilian population.

The Anglo-American bomber units had committed mass murder—yet, they have never been called to account for this. But not only that:

As well as the people, Dresden’s most beautiful and world-famous buildings, parks and gardens were destroyed. These included the Zwinger, Hofkirche, Schloss, Oper, Grünes Gewölbe, Bellevue, italienisches Dörfchen, Landtagsgebäude, Palais Cosel and many others. The Japanische Palais, the largest and most valuable library in all Saxony, was completely gutted. Blockbuster bombs smashed the Brühlsche Terrasse. The Belvedere lay there with gaping holes for windows. The dome of the Frauenkirche collapsed and the tower of the Schloss, as well as the spire of the Sophienkirche, were burnt out. Of the upper part of the Rathausturm (City Hall Tower) there remained just the skeleton.[3]

The three-stage terror thrust against Dresden—there is no other term possible for these bombings—was not at all undertaken because of a military necessity. There was neither industry worth mentioning nor munitions nor military stores in the inner city, the centre of the attack. The fact that the infrastructure was only relatively slightly damaged—of the transportation system only the main railway station was destroyed, while the bridges over the river Elbe remained intact—shows all too clearly that the Anglo-American attack on Dresden was just as senseless, The war was not shortened thereby, as it was a completely unjustifiable act of destruction and genocide.

According to the police report, altogether there had been recovered, up to the 22 March 1945, more than 200,000 dead. This was not to be regarded as the final count, however, because of ongoing rescue work. Later calculations or counts infer a total of up to 400,000 dead. Of the dead bodies recovered, only 35,000 could be identified. From official data, there is merely this relatively small number of dead given as the total of victims to be mourned. It reflects the questionable understanding of the scholarly approach and the attitude towards authentic historiography in the Federal Republic. Seen from the platform of criminal law, it seems not to fall under the more than doubtful interpretation of the law in the sense that here evidently the facts of the case are not ‘disparaging the memory of the dead’.

(Particularly malicious acts: After the bombing attacks, often low flying aircraft would turn their attention onto the survivors. Yet, the Allied terror bombings directed against the German civilian population achieved the very opposite of their intended purpose. The morale of the German people was not shattered by this.)

This type of ethnic cleansing is by no means an exception; rather, it is just a question of transforming into action a precisely worked-out plan for the surface area bombing of German towns, as done by Frederick A. Lindemann, Churchill’s adviser for aerial warfare.[4] The Allies were proceeding according to ‘Plan F’, as it were, as is demonstrated also in the representative example of the destruction of Stettin in August 1944: ‘Plan F’ was built around the deliberate targeting of residential areas and historical buildings, after the contemptuous-of-mankind-method ‘we don’t give a damn’. Firstly, they would drop aerial mines and high explosive bombs, followed by canisters of phosphorous. This tactic never fails its hundred per cent deadly effect. In the attempt to save themselves from death by suffocation, the defenceless victims clamber out of their ruined cellars, but once in the open, they are caught by the firestorm and become human torches, writhing and screaming in agony until death finally releases them.[5]

(German civilian victims of Allied bombing raids; weight of bombs dropped: 2,767,000 metric tons!)

In this connection there must also be cited the bombings that were contravening the international laws of warfare as, for example, of these cities Cologne, Ulm, Magdeburg, Aachen, Graz, Kiel, Dortmund, Hamburg, Nuremberg, Klagenfurt, Würzburg, Kassel and Potsdam. There are many more, but particularly smaller towns as, for example, Hanau, Pforzheim, Bingen, Darmstadt, Heilbronn, Villach, Nordhausen, Hildesheim, Freiburg i. Br., Halberstadt, Emden, Frankfurt/Oder that could be listed: towns and cities which had no military usefulness or advantage. These attacks served the exclusive purpose of destroying human life.

The Austrian Maximilian Czesany, historian and expert on aerial warfare, has generously compiled a concise account concerning these terror raids—of the grossest violations of international law as perpetrated by the Anglo-Americans: ‘The way they were conducting their aerial warfare, the USA and Great Britain were violating the rules and standards of the Laws and Customs of War, which they had ratified only decades before, as is shown by the following:

• the general provisions of Laws and Customs of War according to which military clashes must only be directed against combatants, quasi combatants and military objectives, and all means of combat causing unnecessary suffering or damage are forbidden;

• Article 27 of the Hague Convention IV Respecting the Laws and Customs of War on Land states that: ‘In sieges and bombardments all necessary steps must be taken to spare, as far as possible, buildings dedicated to religion, art, science, or charitable purposes, historic monuments, hospitals, and places where the sick and wounded are collected, provided they are not being used at the time for military purposes’; Article 46 of the Hague Convention states that ‘the lives of persons, and private property, as well as religious convictions and practice, must be respected’;

• the Geneva Protocol of 1925, which forbids ‘the use in war of asphyxiating, poisonous or other gases, and of all analogous liquids, materials or devices’.[6]

With the Allies’ unrestrained aerial warfare against defenceless civilians, the Anglo-Americans in particular made themselves guilty of genocide, of a war of extermination.

(Nuremberg in 1945. Like most German cities, it is a mass of ruins and debris. Germany was covered in 400 million cubic metres of rubble.)

The Soviets also bear a large part of the guilt for the annihilation of the German people. The deliberate attacks on the refugee columns are to be especially condemned. Soviet submarines and pilots are deserving of the inglorious distinction of having simply shot down tens of thousands of refugees fleeing by land and water. The people that were fleeing became the massive victims of Soviet low-flying attacks, of Soviet tank units and infantry units following; their occupation troops dealt with those who had found temporary refuge within communities. Enemy units were attacking columns of refugees ever more frequently. This occurred, for example, on 12 February 1945, when refugees from the area of Hanswalde in the Heiligenbeil district were crossing the Frische Haff in the direction of Danzig-Gotenhafen. ‘Suddenly Soviet aircraft began bombarding the refugee column. Low-flying aeroplanes dropped bombs on the helpless refugees while strafing them with their armaments. The ice was coloured red with blood after the attacks. People and horses, ripped to shreds, were lying about in the snow, the carts smashed. A scene of horror’.[7]

Naval chaplain Arnold Schumacher describes how in March of 1945 the Soviets bombed to pieces Gotenhafen and Hela, when these places were bursting at the seams with refugees and retreating soldiers. The ferry from Gotenhafen to Oxhöft, where the refugee boats headed to sea, remained in service throughout the evacuation. During the crossing on 25 March, the passengers experienced ‘a terrifying low-flying attack that was repeated again and again. The enemy airmen were amusing themselves by hunting down and killing the people, who were ducking in the grass or clawing into the ground. Oxhöft was filled with thousands of sailors. The Russians had reached the Oxhöfter campaigners and were mercilessly firing their shells and mortar into the solid mass of people, barely able to defend themselves anymore’.

After these attacks, the German Navy accomplished the outstanding achievement of taking to Hela tens of thousands of refugees, without any losses. But here also the Soviet Air Force was flying one concentrated attack after the other, dropping their bombs into the tightly packed mass of people. ‘For me, the bitterest experience of the whole war was that in the final months countless people were killed who were unregistered, and whose deaths, unrecorded. Everywhere in Germany people were waiting with hope in their hearts that their loved ones would someday reappear, but in reality they had been lost at sea or buried in unmarked graves’.[8]

In February 1945, the General Steuben was sunk with the loss of at least 3,000 refugees. On 3 May, in the vicinity of Neustadt (Lubeck Bay), both the Thielbeck and the passenger ship Cap Arcona were destroyed by British Typhoon fighter bombers after several waves of attack—the shipwrecked survivors were fired upon with the aircraft armaments. Both ships had been brought into action for the biggest evacuation in history. Onboard were mostly prisoners from the concentration camp Neuengamme, and amongst them were several former members of the Reichstag who belonged to the SPD as well as the German Communist Party. Between 2,000 and 5,000 persons were drowned in the sea. On 16 April, the overloaded 5,300 register ton freighter Goya was sunk, dragging almost 7,000 wounded soldiers and refugees down to their death. Only 195 people survived.

(On 5 May 1945, ships were still placed in Hela harbour to rescue over 40,000 people from the Soviet Russians. Here, civilians are waiting at the fishing port.)

Karl Beckmann, the on-duty loading officer on board, was on patrol duty when the ship received two hits at 23:56 hours. The ship began to sink rapidly and, after the boilers had exploded, went down into the depth. All this took no more than three to four minutes. Beckmann recalls: ‘According to my estimation, there were several hundred people in the water. Judging by the voices, many were women and children. A chorus of voices was shouting for help; all around me were people cursing, crying and gurgling, as they were sinking. Somewhere, in the expanse of water, someone shot himself while others, who had already drowned, were floating among all the ship’s debris… The chorus of voices was growing fainter, and the cries of the drowning people—the cold and the excitement draining them of the last bit of strength—were weighing terribly heavy upon my train of thought remembering former, happier times, sudden realizations of the many mistakes I had made, and a resolution to change my attitude to life should I somehow survive’.[9]

On 30 January 1945, the hopelessly overfilled 25,000-ton Wilhelm Gustloff was sunk near Stolpmünde by the Soviet submarine S-13. The Wilhelm Gustloff was a former KdF-ship: Kraft Durch Freude, ‘Strength Through Joy’, a popular government programme that built several large cruise ships for German workers during the National Socialist economic miracle of the 1930s. Pressed into service as a refugee transport, the Gustloff was struck with three torpedoes. According to the Deutsche Militärzeitschrift (German Military Magazine), they were drowned in icy waters—the temperature of the water being 2 Celsius, with an air temperature of minus 18C—out of a total of 10,582 people (made up of refugees, severely wounded soldiers, women’s naval auxiliaries and crew members) 9,343 human beings.[10]

(One of the last transports from the island of Hela across the Baltic Sea. By taking the sea route, more than two million people could be saved from the clutches of the Soviets.)

The tragedy of her going down is recalled in the accounts of the few survivors. One of these recalled: ‘Suddenly everything went quiet as the ship went down, taking us with it. I forced my eyes open and saw how my son, then my daughter and then my husband were forced out through the open window. I wanted to scream “Take me with you”, but could not, because water had already filled my mouth. Then I realized that I too was being forced through the window. It was horrible—nothing but water, water everywhere, and no more air in my lungs. I wanted to scream but could not. Slowly I rose higher and higher, until I reached the surface, where I was able to cling to a rescue boat. I was fully conscious all the time. After a long time, when I was no longer able to hold on, I was pulled into the boat. Once inside, I lost consciousness and my body was benumbed with cold. When I came to again, I found myself onboard a Navy ship, where they let me thaw out under a hot shower. After the third attempt of resuscitation, I finally regained consciousness and realized that it had not been a dream, but harsh reality. I had lost my husband and the children’.[11]

For those who had survived the sinking of the ship, that night of terror would remain the worst experience of their lives. A retired district official, Paul M., even goes so far as to state: ‘After that, everything I had to endure in the prisons and concentration camps of the victors was child’s play compared to the going down of the Gustloff. In the most terrible situations the one thought that kept me going was that things were a lot worse on the Wilhelm Gustloff’.[12]

The sinking of the refugee ship Wilhelm Gustloff was the greatest maritime disaster in history. A comparison: In recent times there was a sensation-seeking media marketing of the sinking of the Titanic in 1912, where the number of people that went to their death was 1,513.


Scenes from Franz Wisbar’s 1959 film Nacht fiel über Gotenhafen (Night came down on Gotenhafen) that documented the Gustloff catastrophe from Baltic archives of H. Schön.

As the Red Army ‘liberators’ advanced further into Eastern Germany, the Poles grew more daring with every kilometre. Now it was not just all Germans and ‘collaborators’ who were subjected to atrocities and maltreatment, but also Allied prisoners of war or, rather, foreign workers, especially French, English, Dutch, Flemish people and Walloons. These Western Europeans, but also Ukrainians and members of the Baltic nations, kept almost exclusively close to the side of the fleeing German population. With no consideration for their nationality, these too were robbed, beaten, raped and murdered. In remembrance of these European people let it be emphasized and recorded that these treks fleeing to the West were often accompanied by French prisoners of war and also Belgian, Dutch and French civilian internees, who had been sent to work on the farms in Eastern Germany. They frequently put themselves in front of the German women, children and old people during dive-bombing attacks, and when these were being molested, even giving their lives for these defenceless people. Lieselotte W., who was 16 at the time, reports that when the Soviets arrived in Samland: ‘The Russians came at night, looking for young women and girls and raping them. When the French prisoners of war realized what was going on, they came to our assistance and protected us from the Russians’.[13]

Let us look at a few examples that should verify how strong the solidarity of these people, basically prisoners of war, with the Germans really was. From this fact we can undoubtedly conclude that, in the first place, foreign workers and prisoners of war in National Socialist Germany were treated correctly. Otherwise, they would have gone over to their ‘liberators’ with all flags flying. In the second place, for most of what later was to be blamed on the Germans—murdered prisoners of war and foreign workers— was to be charged to the Communist or, rather, chauvinistic ‘liberators’ from the Soviet Union, Poland and from Czechoslovakia. For example, the village of Weizdorf in the Rastenburg district of East Prussia was taken by Soviet troops on 27 January 1945. During the plundering rampage through the village, the French located there were not spared either. Billeted at an estate, ‘twelve French prisoners had their fingers hacked off to get at the rings. Then they were shot in the neck by the dung-heap outside the horse stable. We were all made to stand there to watch. Then the following persons had the sinews cut in both of their hands with bayonets and razor blades’.[14]

The killing of non-Germans by the Red Army was not an altogether rare occurrence. In the East Prussian village of Nemmersdorf not only did almost all of the German population fall victim to the murderous Soviet frenzy, but also fifty French prisoners of war. They were all shot by the Soviets. And Friederike Scharwies, a farmer’s wife from Labau, also has very positive memories of the French prisoners without exceptions. They were ‘full of human pity and compassion for the terrible plight and misery of the Germans’. Frau Scharwies describes an instance of the chivalrous conduct of the French workers toward German girls, who had been physically and sexually maltreated: ¡’A young woman, about 35 years old, was led in, her eyes cast down very low. After a long time, she finally raises her head and looks about helplessly, like a crippled deer. Suddenly she calls out a name; straight away a French man jumps up and catches her in his arms, as she weakly sinks to the ground. I myself am also at pains, so to speak, to comfort the martyred girl. Other French men get off their bench and she is laid down’.[15]

When Danzig fell to the Soviets, a great many foreign nationals, especially Dutch, were kept in concentration camps along with the Germans, where they too were completely at the mercy of the invaders.[16] Many of the Western European prisoners of war and foreign workers, while trying to escape their Soviet ‘liberators’, were robbed, tortured and murdered, just like the Germans. They too were stripped of their boots and warm clothing, and even had their gold teeth brutally knocked out.[17] There are many documented incidents of French men being slaughtered alongside the Germans. In one barn in the Labiau district, around thirty French workers were shot when they refused to hand over their last possessions to the Soviets.[18]

In completion of this part, it must also be stated that, in general, most of the American soldiers in the Sudetenland were behaving humanely concerning the German people, often protecting them from the violations of the Czechs. How they differed from their comrades in West and Central Germany! There are tens of thousands of documented cases of atrocities and violations of international law committed by the democratic Allies against German soldiers and civilians. Among other things field dressing stations, ambulances and hospitals, all with clear recognizable identification markings, were shot at and bombed by the Americans. During ground attacks, the Americans were forcing human shields of German civilians and prisoners of war to be put in front of their troops, even tying the German men to their tanks. German soldiers who had already surrendered or were wounded, were systematically murdered. This would also apply to the transports of prisoners of war as, for example, those sent to Canada or the US.[19]

During the ‘liberation’ by the Western Allies there were mass rapes of German women and girls, often by American Negroes and French colonial troops. Plundering was the order of the day. Women and old men working in the fields, as well as children playing in the street, were routinely targeted by American, English, Canadian and French aircraft. Especially in France, street mobs stoned, clubbed and stabbed German prisoners of war and robbed them of everything they owned. During so-called interrogations, German prisoners of war were regularly subjected to torture and other crimes forbidden by international law. The Americans, British and French were equals in every way in this respect.

(Before capitulation of the Wehrmacht, the invasion of defeated Germany by the Western Allies was distinguished from that of the Red Army only by the extent of the perpetrated crimes.)

In this regard, the orders of the 4th English Tank Brigade in North Africa for handling prisoners of war are very informative: ‘The interrogation of prisoners of war is an extremely valuable source of information, especially when the questioning occurs while the prisoner is still shaken, and not yet in full possession of his mental faculties. The prisoners of war must not be allowed food, drink, sleep or any comfort or favour. Further, any conversation with the relevant section before the actual interrogation is strictly forbidden. Any action of comradeship, such as offering a cigarette, would create an impression of weakness in the Germans, and would destroy the prospect for a successful interrogation’.[20]

Thus, in testimonies of former German prisoners of war, one repeatedly comes across reports such as: ‘They put us in cattle trucks. Then civilians began to climb up on the outside and spat into the trucks. This also happened in the truck where I was. During the whole trip we were given hardly anything to drink, just one pitcher of wine on one occasion, and very little to eat. We were not given any opportunity to go to the lavatory. With beakers we would catch rainwater from the roof gutter and satisfy our thirst that way’ (France).

‘Whenever we tried to open the hatches at any stop, the guards would poke their bayonets inside. When asking to go to the lavatory, Lt. Sommer would yell: ‘Don’t eat anything and you won’t need to shit, don’t drink anything and you won’t need to piss’ (France).

‘We sucked hard at cracks in the walls to get air, and no one spoke a word, just to have the barest minimum of air supply come in. I myself and three comrades came near dying for lack of air. The hatches were closed every evening around five o’clock and not opened again until nine o’clock next morning’ (North Africa).

‘I refused to give any information and Lt. Ludwig struck me in the face with his whip, which knocked out one of my teeth and left my lip bleeding’ (France).

‘Because the work quota could not be attained, several randomly selected individuals were brought out. These were made to strip naked and then: flogged by French non-commissioned officers (NCOs) with riding whips, put on half rations and thrown in the so-called dog kennel. This was a barbed-wire enclosure or pen, of one and a half metre long and about two metres wide and covered over with barbed wire’ (North Africa).

‘The Gaullist commandant of Oudna camp, southwest of Tunis, allowed the German prisoners of war only insufficient nourishment for their exhausting labour. The supplementary rations, promised for hard labour, were not issued. In addition to malaria, typhus and dysentery, severe malnutrition soon became evident. When, as a result of such abuse, the German prisoners of war would attempt to escape, after recapture, they would be placed in the so-called bunker. This meant that the prisoner was forced to dig a hole that was just long enough for him to lie down in it. He was forced to remain in the hole eight to fourteen days under close guard, on bread and water, most often without protection against the cold of the night’ (North Africa).

‘In the British transit camp of Bone, the German medical orderlies were forced, for the most part, to sleep in the open at night, as there were not enough English tents available. The food ratio was inadequate and the water ratio was catastrophic. Once every three days they received just one and a half litres of water, although the daytime temperatures reached sixty degrees centigrade’ (North Africa).

‘The detention cells were heavily barred and extremely dirty. There was only one latrine, which was also used by the Canadian guards. These people obviously were not familiar with the use of latrines, since they constantly covered the seats with excrement’ (Canada).

‘The heat was stifling in the tents. In the larger tents, thirty to forty severely wounded men had to lie close together, while the temperature inside was fifty-five to sixty degrees centigrade. The lightly wounded were packed in up to sixty men per tent. Given such cramped spaces and such temperatures, there was a constant stench of festering matter and also the plague of vermin’ (North Africa).

‘As a form of punishment, the whole camp had to be cleared one day, and around a hundred American military police were called in. The Germans were driven out of the main cage into the anteroom and the tents searched. All the wood was smashed and personal objects such as photographs and keepsakes were smashed and trampled on. The Americans were wreaking the most dreadful havoc’ (France).

‘This American clubbed the surviving Germans to death with the rifle butt’ (Italy).

(In France, after the capitulation of Paris, many German soldiers were severely mistreated by French Partisans.)

It has been proven beyond doubt that officers and guard personnel of the democratic states most brutally violated the Hague Regulations on Land Warfare as well as the Geneva Convention, which had been established and formulated for the protection of the sick and the wounded, of prisoners and the civilian population, and to which these states had put their signature. It happened very frequently that German soldiers, who had surrendered and had laid down their arms, were murdered by the ‘liberators’. For instance, in the Lower Silesian town of Neuhammer, when German anti-aircraft units, along with other artillery and armoured tank units that had already surrendered to the Soviets, they were shot to the last man while the residents were forced to watch the shootings.[21] In Czechoslovakia it happened frequently that German soldiers, who had surrendered, were nailed to trees and then used as targets by the Czech partisans. Eye witness Walter Pachmann reports that several months after the ceasefire, German soldiers and airmen were still being murdered in beastly fashion near Prague. They were made to dig their graves and mix reinforced concrete. ‘Then they had to climb down into the graves, and we had to fill them with concrete up to the soldier’s knees. Then we had to get iron bars and stick them around the soldiers in the fresh concrete. Then we filled the hole with concrete up to the soldiers’ chest. After the soldiers had stood like that for a day, they would be blown up, before our eyes’.[22]

(One of the first photographs documenting Soviet war crimes. On 21 August 1941, the Red Army in Kingisepp [Luga] murdered and then mutilated the German soldiers that had been taken prisoner. The soldier, who had taken the photograph, saved it through war and imprisonment!)

Oberleutnant Paul Böttcher, a holder of the Knight’s Cross (Ritterkreuzträger), describes the illegal, under international law, the conduct of the Soviets in sick-bays in East Prussia and gives us, as an example, the military hospital in Heilsberg: ‘When the Russians arrived at the military hospital on 30 January 1945, they behaved like wild beasts. They went from bed to bed with pistols drawn, looking for officers, Vlassov soldiers and members of the SS. They shot these Russians in their beds and took everything from the wounded. Nurses and other young women, who were seeking refuge in the military hospital, were thrown onto the tables, had their clothes ripped off and were raped by the Soviets in front of the wounded soldiers. Each one of these poor girls had to suffer ten to twenty Russians. The girls were screaming horribly. After the criminal and inhuman action, the Russians would kick each girl in the stomach’.[23]

Hauptmann Hermann Sommer, on the staff of the fortress commander and Wehrmacht headquarters in Konigsberg, reported that the identification of the corpses was very difficult, ‘because the Russians had poured petrol over the piles of bodies in an attempt to burn them. However, several hundred corpses could still be photographed, and these photos are recording facts of the matter, recalling the most gruesomely violent way to die. These pictures and the reports from the criminal investigation officers emphasize the point that most of the bodies showed injuries caused by cuts and heavy blows. Only a few had simple gunshots to the back of the neck. On a considerable number of women, the breasts had been torn off, the genitals lacerated with knives and abdomens slit open’.[24]

(Historians such as Franz W. Seidler carried out excellent educational work on war atrocities committed by the Red Army in Verbrechen an der Wehrmacht und Kriegsgreuel der Roten Armee [Crimes Committed Against the Wehrmacht and Other Atrocities of the Red Army], documenting 500 cases with written descriptions and photographs. Right, when the Soviets recaptured the city of Feodosia in Crimea on 29 December 1941, some 160 wounded German soldiers lying in the field were murdered with bestial brutality. This is one of the victims.)

It soon became evident, once the German Wehrmacht had retaken villages in Eastern Germany, what was to await the German population when taken ‘under the wings’ of the Soviets. For example, the East Prussian village of Nemmersdorf was once more liberated (truly) after 24 hours. This short period was time enough for the Red Army to carry out a horrific bloodbath among the civilian population. A member of the Volkssturm (home guard) reported that many women were stripped naked, in crucified posture were nailed through their hands on barn doors and then brutishly raped. Little children and the elderly had their skulls smashed in, and the inhabitants of the village in general were horribly mutilated and disfigured. ‘On the sofa in one room, still in sitting position, we found an eighty-four years old woman who was blind and was already dead. This dead person had half a head missing, apparently hacked away from the neck, from the top down, with an axe or a spade’.[25]

(One of many documented cases of cannibalism: German prisoners of war, having died a gruesome death, are mutilated and disembowelled.)

These accounts are not all about National Socialist propaganda. These aforementioned violations of international law (Law of Nations) have been, as similarly done at the time for the investigation of the Soviet crimes in Katyn, investigated and documented by an international commission and a delegation of neutral journalists from Switzerland, Sweden, Spain and France. The circumstances in the East Prussian garden town of Metgethen were very similar. On 19 February 1945, combined Wehrmacht and Hitler Youth forces freed the town from the Soviet Rifle Regiment 950, under the command of Oberstleutnant (Lieutenant Colonel) Subzenko, and from the 262 Rifle Division commanded by Generalmajor (Major General) Usachev. There were horrendous sights here too, bearing witness to the incomprehensibly brutal conduct of the Red Army: ‘ln almost every room lay a woman half-naked, or completely naked, in the same position in which she had been raped.

(The East Prussian village of Nemmersdorf in the Gumbinnen district was one of the first German villages conquered by the Red Army, 20 October 1944. Soon afterwards, it was retaken by German troops, and indescribable atrocities of the Soviets came to light. Just as in Nemmersdorf, so did the de-humanized Soviet bands of soldiers wreak their frenzied havoc in other places such as Metgethen near Königsberg.)

Beside most mothers lay two or three children, likewise murdered in bestial fashion. Many of the dead children were still the age of nursing infants. Many of the women and girls lay in pools of congealed blood, which had run out of their genitals. According to the diagnoses made of the 8- to 12-year-old girls, the genitals had been ripped open, and then they were raped. On all the dead bodies were found many cuts made by bayonets and many rifle bullets’.[26]

Given the bestial cruelty of the ‘liberators from the East’ it seems reasonable to suspect that political calculation was behind the atrocities perpetrated on the Germans. Such was indeed the case. Wilfried Ahrens, a publicist dealing with the crimes associated with the expulsions, rightly came to the conclusion that the deliberate acts of brutality committed on the German civilian population were the opening act of a deliberate policy—calculated from the outset—of driving the Germans out from the land.[27] The Germans living in the areas that were to be annexed had to be driven into a panic-stricken stampede and, what is more, this was done with the callous calculation. Those who fled no longer need to be driven out; the territory is thus deserted and, therefore, is now freely available.

One of the young victims of Metgethen, typical of thousands,
and representative of the bestial behaviour of the Soviets.

 
______________

[1] Arbeitskreis Dokumentation (Ed.), Verbrechen an den Deutschen in Jugoslawien 1944-1948. Die Stationen eines Völkermords (English edition: Genocide of the Ethnic Germans in Yugoslavia 1944-1948, Documentation Project Committee, München 2006, p. 60), 2nd edition, Munich, Donauschwäbische Kulturstiftung, 1998, p. 103.
[2] Ibid., p. 105 (Engl. ed. p. 57).
[3] Maximilian Czesany, ‘Die Feuerstürme von Dresden und Tokio’ (The Firestorms of Dresden and Tokyo), in Deutsche Monatshefte, Vol. 2/ 1985, p. 38.
[4] Erich Kern, Von Versailles nach Nürnberg. Der Opfergang des deutschen Volkes (From Versailles to Nuremberg. The Martyrdom of the German Nation), 3rd edition, Preussisch Oldendorf, Schutz, 1971, pp. 417.
[5] Ilse Gudden-Lüddeke, Recht auf Heimat niemals aufgeben (Never Give up the Right to the Homeland), in Pommersche Zeitung, 5 August 1995, p. 1.
[6] Maximilian Czesany, op. cit., p. 40.
[7] Ost-Dok. Vol. 2, No.7, p. 85.
[8] Ost-Dok. Vol. 2, No. 48, pp. 6.
[9] Ost-Dok. Vol. 2, No. 48, p. 2.
[10] Heinz Schön, ‘Die Fahrt in die Katastrophe’ (Journey Into Catastrophe), in Deutsche Militärzeitschrift , No. 24/2001, p. 67.
[11] Ost-Dok. Vol. 2, No. 44, p. 197.
[12] Ost-Dok. Vol. 2, No. 2, p. 80.
[13] Ost-Dok. Vol. 2, No. 21, p. 1074.
[14] Ost-Dok. Vol. 2, No. 36, pp. 48.
[15] Ost-Dok. Vol. 2, No. 23, p. 237.
[16] Ost-Dok. Vol. 2, No. 44, p. 174.
[17] Ost-Dok. Vol. 2, No. 23, p. 238.
[18] Ost-Dok. Vol. 2, No. 23, p. 239.
[19] See in particular Erich Kern & Karl Balzer, Alliierte Verbrechen an Deutschen. Die verschwiegenen Opfer (Allied Atrocities Committed Against Germans: The Hidden Victims), 2nd edition, Preußisch Oldendorf, Schütz, 1982.
[20] Ibid., p. 116 and p. 232.
[21] Ost-Dok. Vol. 1, No. 195, p. 165.
[22] Ost-Dok. Vol. 2, No. 243, p. 26.
[23] Ost-Dok. Vol. 2, No. 7, p. 20.
[24] Ost-Dok. Vol. 2, No. 22, p. 155.
[25] Ost-Dok. Vol. 2, No. 21, p. 716.
[26] Ost-Dok. Vol. 2, No. 21, p. 719.
[27] Wilfried Ahrens, Verbrechen an Deutschen. Dokumente der Vertreibung (Atrocities Committed Against Germans. Documents of the expulsion), 3rd edition, Bruckmühl, Ahrens, 1999, p. 25.