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Evropa Soberana (webzine) Exterminationism Hinduism Roger Penrose

The fate of the world according to the Indo-Aryans

Editor’s note: Below is an English translation of one of the articles that originally appeared in the Evropa Soberana webzine, whose Spanish backup we recently uploaded to this site. As it is an article of more than 7,000 words, for those who don’t want to read it all I have put in bold the sentences that I thought are noteworthy.

 

All things on earth are attained by destruction, for without destruction there can be no generation. —Hermes Trismegistus

The text to be presented here is a selection of Hindu texts, which I have seen on various traditionalist websites. I copied and pasted the texts at the time and now I am rephrasing them and adding a couple of appendices of my own. For the record, the main body of the text is not my own, and I present it for the sake of its great interest.

This article should not be interpreted literally, but taken for what it is: a possibility to learn about the concept of the future held by ancient Indo-European societies, of which Vedic India was the most developed example. Perhaps the most remarkable issue is that, as opposed to the modern notion of ‘progress’ from a past of brutality and underdevelopment, these texts rather speak of a degeneration and a fall of the human being from the state of grace, which would have been reached in the remote past.
 

The duration of the universe

According to a theory that Shivaite philosophy calls Niyati (determinism), the development of the world, of galaxies, of species or individuals, is regulated by cycles. Civilisations are born and die according to ineluctable rhythms. This is why we can only understand the history of mankind in relation to the duration of the cycles that govern life on Earth. The first stage of creation is that of space, of the container in which the world will be able to develop and which, in its origin, has neither limits nor dimensions. Time does not yet exist except in a latent form which we may call eternity, for there is no measure, no duration, no before and no after. An instant is not in itself longer or shorter than a century if it is not in relation to an element of consciousness which enables its direction to be determined and its duration measured. It is energy, through the production of vibratory waves that have a direction and a length, that will give rise to the rhythms whose perception will create the dimension of time, the measurement of space and at the same time the structures of matter. The time perceived by man corresponds to a purely relative duration concerning a centre of perception (the living being) in the particular world which is the terrestrial world. It is not an absolute value of time. However, human time is the only unit of measurement that is comprehensible to us. It is in relation to it that we can estimate the duration of the Universe which is, from the point of view of the creative principle, no more than a day’s dream or of certain atomic worlds whose duration is but a fraction of time, for us infinitesimal. Duration is different only in relative terms, since there is no value of time except in relation to a particular system of perception.

‘The time of the creative principle, the duration of a day of Brahma that sees the world appear, develop, fold up and disappear, is called a kalpä. His night lasts another kalpä.’—Lingä Purana, 1.4.6.

‘The duration of the material or world of appearances (Prakriti) is called Brahma’s day. An equal period forms the night of Brahma during which the world ceases to exist. It is not really day and night, these terms are used symbolically.’ —Linga Purana, 1.3, 3-6.

During Brahma’s day the cells that make up the universe (the galaxies, the solar systems) are formed, destroyed and renewed, just as the elementary particles that make up the human being are endlessly destroyed and renewed.

The cosmos is basically made up of tiny points of light in which energy and matter are concentrated, floating in a vast, dark ‘sea’ of vacuum or perhaps antimatter. Galaxies are light-generating elements, while black holes are destroyers. Yet, as vast as this whole web is, the ancient Hindus conceived the beginning and end of the universe, speaking of cycles of unfolding and retracting of the cosmos, as if it were breathing. This would not be far from the modern hypothesis of the ‘Big Bang’, a primordial explosion that launched matter in all directions and started the expansion of the universe and the ‘Big Crunch’: gravity eventually overcomes the inertia of the explosion, which is lost, and compresses the entire universe back into a minimum space, which explodes again in another big bang.

Precise calculations of time cycles ranging from a wink (kashta, approximately one-fifth of a second) to the duration of the Universe are given in numerous works, in particular the Puranas.

‘The life of Brahma (or the life of the Universe) is divided into a thousand cycles called Mahâ Yugâ, or Great Year (corresponding in the terrestrial world to the pressure cycles of the equinoxes). The Mahâ Yugâ, during which the human species appears and disappears, is divided into a little more than seventy-one cycles of fourteen manvantaras.’ —Linga Purana, 1.4.7.

Before the appearance of the living species, there first appear the subtle beings who preside over the unfoldment of the various aspects of creation. The forms of consciousness that preside over the organisation of matter are called ‘gods of the elements’ (Vishvädévä). Those who preside over the life of the living species, considered as entities developing in time and of which the individual beings are the cells, are the ‘lords of the species’ (Prajâpati). The beings who preside over the development of knowledge, parallel to that of life, and who are the conscious witnesses of the secret nature of the world, are called the ‘seers’ (Rishi). The Rishi sometimes manifest themselves in human form.

‘During what is called Brahma’s day, everything “evolving” (vikriti), including the gods of the elements (Vishvädévä) and those who preside over the evolution or unfoldment of the species (Prajâpati) as well as the subtle or embodied beings who preside over the unfoldment of knowledge, the witnesses or seers (Rishi) are present. They disappear during the cosmic night and are reborn again at the dawn of day.’ —Linga Purana, 1.4. 1-4.

 

The cycles of the yuga

Cycles, linked to astronomical periods, determine the life span of species. The duration of a human species is included in a cycle called Manvantara (the period of the reign of a Manu, the progenitor-legislator of the human race). Each of the Manvantara is divided into four ages or Yuga, presenting a gradual decline of spiritual values at the same time as material progress.

‘The relative duration of the four ages is respectively four, three, two and one. Each age is preceded by a period of dawn and followed by a period of twilight. These transitional periods (amsha) at the beginning and end of each age last for one-tenth of the total duration of the age.’ —Linga Purana, 1.4, 3-6.

The four ages are called: Krita Yuga, Treta Yuga, Dvapara Yuga and finally Kali Yuga. They have a respective duration of 24,195, 18,146, 12,097 and 6,048 years.

According to the traditional Hindu calendar still in use, the Kali Yuga begins in 3102 b.c.e. If we accept these dates for the beginning of the Kali Yuga, we get the following calendar:

Dawn of the Krita Yuga: 58,042 b.c.e.
Dawn of the Treta Yuga: 33,848 b.c.e.
Dawn of the Dvapara Yuga: 15,703 b.c.e.
Dawn of the Kali Yuga: 3,606 b.c.e.

Kali Yuga 3.102 b.c.e.[1]
Middle of the Kali Yuga: 582 b.c.e.[2]
Beginning of the Twilight: 1939 c.e.[3]
End of the Twilight of the Kali Yuga: 2442 c.e.[4]

The twilight of the Kali Yuga would therefore have begun in the year 1939 of our era, in May.[5] The final catastrophe will take place during this twilight. The last vestiges of present-day humanity will have disappeared by 2442. From this date and going backwards we find that the first humanity would have begun in the year 419,964 b.c.e., the second in 359,477, the third in 298,990, the fourth in 238,503, the fifth in 178,016, the sixth in 118,529 and the seventh in 58,042.

The first period, the Krita Yuga (‘age of truth’), is the age of realisation and wisdom (corresponding to Hesiod’s golden age). With its dawn and twilight, it lasts 24,194 years.[6]

Next comes the Treta Yuga, i.e. ‘the age of the three ritual fires’, the age of rites and also of the household, i.e. of sedentary, agricultural and urban civilisation. Its duration, with its dawn and twilight, is 18,145 years in all.

The third age, the Dvapara Yuga or ‘age of doubt’, sees the birth of religions and contested philosophies. Man loses his sense of the divine reality of the world and turns away from Natural Law. The Dvapara Yuga lasts 12,097 years.

Finally comes the fourth age or ‘age of conflict’, the Kali Yuga. It lasts 6,048 years. It will result in the almost total destruction of present-day humanity. [what I call ‘the extermination of the Neanderthals’ —Ed.]
 

The predictions: the precursor signs

The period preceding the cataclysm that is to destroy the present species of humans is marked by the disorders that are heralding signs of its end. As happened in the case of the asuras (the demons in Hinduism), Shiva can only destroy those societies that have strayed from their role, and that have transgressed Natural Law. According to the theory of the cycles that regulate the evolution of the world, we are today approaching the end of the Kali Yuga, the age of conflicts, wars, genocides, embezzlements, aberrant philosophical and social systems and the evil development of knowledge falling into irresponsible hands. Races and castes are mixing. Everything tends to be levelled out in all areas: the prelude of death. At the end of the Kali Yuga this process is accelerated. The phenomenon of acceleration is one of the signs of the approaching catastrophe. The Puranas describe the signs that characterise the last period, the twilight of the Kali Yuga.

According to the Linga Purana:

It is the baser instincts that stimulate the men of the Kali Yuga. They prefer to choose false ideas.They do not hesitate to persecute the wise. Desire torments them.

Neglect, disease, famine and fear, spread. There will be severe droughts. The different regions of the countries will oppose each other.

The sacred books will no longer be respected. Men will have no morals, and will be irritable and sectarian. In the age of Kali false doctrines and misleading writings spread.

People are afraid, for they neglect the rules taught by the sages and no longer perform the rites correctly.

Many will perish. The number of princes and farmers will gradually decrease. The Sudra classes [serf classes, low castes, dark-skinned—Evropa Soberana] want to take over the royal power and share the knowledge, the food and the beds of the old princes. Most of the new chiefs will be of Sudra origin. They will persecute the Brahmins [high caste, light-skinned—Evropa Soberana] and those with wisdom.

Foetuses in their mother’s womb will be killed and heroes murdered.

Sudras will pretend to behave like Brahmins, and Brahmins like Sudras.

Thieves will become kings, kings will become thieves.

Many will be the women who will have relations with several men.

The stability and balance of the four castes of society and the four ages of life will disappear everywhere. The land will produce too much in some places and too little in others.

The rulers will confiscate property and misuse it. They will cease to protect the people.

Vile men who will have acquired a certain knowledge (without having the virtues necessary for its use) will be honoured as wise.

Men who do not possess the virtues of warriors will become kings. There will be wise men who will be in the service of mediocre, vain and spiteful men. Priests will debase themselves by selling the sacraments. There will be many displaced people, wandering from country to country. The number of men will decrease and the number of women will increase.

The animals of prey will become more violent. The number of cows will decrease. Good men will give up their active roles.

Already cooked food will be offered for sale. Holy books will be sold on street corners. Young girls will trade their virginity. The cloud god will be inconsistent with the distribution of rain. Merchants will trade dishonestly. They will be surrounded by pretentious false philosophers. There will be many beggars and unemployed. Everyone will use harsh and rude words. No one can be trusted. People will be envious. No one will want to reciprocate a service received. The degradation of virtues and the censure of hypocritical and moralising puritans will characterise the period of the end of Kali.

There will be no more kings. Wealth and harvests will diminish. Bandit groups will be organised in the cities and the countryside. Water will be scarce and fruits will be in short supply. Those who should ensure the protection of the citizens will not do so. Thieves will be numerous. Rape will be frequent. Many individuals will be perfidious, lubricious, vile and reckless. They will wear their hair in disarray. Many children will be born whose life expectancy will not exceed sixteen years. Adventurers will take on the appearance of monks with shaven heads, orange robes, and rosaries around their necks. Wheat stocks will be stolen. Thieves will steal from thieves. People will become inactive, lethargic and aimless. Diseases, rats and noxious substances will torment them. People afflicted by hunger and fear will take refuge in kaushikä (underground shelters).

Rare will be the people who will live for a hundred years. Sacred texts will be adulterated. The rites will be neglected. Wanderers will be numerous in all countries.

Heretics will oppose the principle of the four castes and the four ages of life. Unqualified people will pass for experts in matters of morality and religion.

People will slaughter women, children and cows, and kill each other.

Linga Purana, Chapter 40.

According to the Vishnu Purana (Book VI, Chapter 1):

The people of the Kali Yuga will pretend to ignore caste differences and the sacredness of marriage which ensures the continuity of a race, the relationship of teacher to pupil and the importance of rites. During the Kali Yuga people of any origin will marry girls of any race.

Women will become independent and look for beautiful men. They will adorn themselves with extravagant hairstyles and leave a poor husband for a rich man. They will be slim, greedy and attached to pleasure. They will produce too many children but will be little respected. They will be interested only in themselves, they will be selfish and their words will be perfidious and deceitful. Highborn women will indulge in the desires of the vilest men and perform obscene acts.

Men will want nothing more than to make money, the richest will be the ones in power. Those who possess many elephants, horses and chariots (‘possessions’) will be kings. The poor will be their slaves.

The heads of state will no longer protect the people but, through taxation, will appropriate all the wealth. The farmers will abandon their tillage and harvest work to become kârû-karmä (unskilled labourers) and will take on the behaviour of the out-of-caste [the untouchables—Evropa Soberana]. Many will be clothed in rags and without work will sleep on the ground, living as wretches.

Because of the lack of public authorities, many children will die. Some will have white hair by the age of twelve.

In these times the path traced by the sacred texts will disappear. People will believe in illusory theories. There will be no more morals, and the length of life will be shortened.

People will accept as articles of faith the theories promulgated by anyone. False gods will be worshipped in false temples in which fasts, pilgrimages, penances, donation of goods and austerities will be arbitrarily decreed in the name of pretended religions. People of low caste will wear a religious habit and, by their lying behaviour, make themselves respected.

People will take food without washing it. They will venerate neither domestic fire nor guests. They shall not practise funeral rites.

Students will not observe the rules of their state. Established men shall no longer make offerings to the gods or gifts to meritorious persons.

The hermits (vanaprasthä) will eat bourgeois food and the monks (sanyasi) will have loving ties (snéhä-sambandhä) with their friends.

The Sudras will claim equality with the brahmins. The cows will not be saved because they will give milk.

The poor will make the glory of their poverty, and the women of the beauty of their hair.

Water will be scarce and, in many regions, the sky will be watched in hope of a downpour. The rains will be scarce, the fields will become barren and the fruits will have no more taste. Rice will be scarce and goat’s milk will be drunk.

People suffering from drought will feed on bulbs and roots. They will have no joy and no pleasure. Many will commit suicide. Suffering from hunger and misery, sad and desperate, many will emigrate to the countries where wheat and rye grow.

Men of little intelligence, influenced by aberrant theories, will live in error. They will say, ‘What is the use of gods, priests, holy books, ablutions?’

The lineage of the ancestors will no longer be respected. The young husband will go to live with his in-laws. He will say: ‘What is the meaning of a father or a mother? All, according to their deeds, their karma, are born and die’. (Therefore family, clan and race have no meaning.)

In the Kali Yuga men will have no virtue, no purity, no modesty, and will know great misfortunes.

Vishnu Purana, VI. 1.

According to the Linga Purana (Chapter 40):

During the twilight period when the Yuga ends, the Justiciar will come and slay the wicked.[7] He will be born in the Moon dynasty. His name is Samiti (‘War’). He will roam the earth with a vast army. He will destroy the mlécchä (‘barbarians’, ‘foreigners’) by the thousands. He will destroy the low-caste people who have seized royal power and will exterminate false philosophers, criminals and people of mixed blood. He will begin his campaign in his thirty-second year and continue for twenty more. He will kill billions of people. The earth will be razed to the ground, people will kill each other furiously.

In the end there will be left on one side and the other, groups of people killing each other to rob each other. Agitated and confused, they will abandon their wives and their homes. They will have no education, no law, no shame and no love. They will leave the fields to migrate outside the borders of their country. They will live on wine, meat, roots and fruits and clothe themselves with bark, leaves and animal skins. They will no longer use money. They will be hungry, they will be sick and they will know despair. It is then that some will begin to reflect.

Linga Purana, Chapter 40.

Statue of Mars from the Forum of Nerva, 2nd-century c.e. For the Romans, who along with the Greeks form the basis of Western Civilisation, Mars ruled masculinity, warlike events and the violence that men produced on Earth. From the astrological viewpoint, the instincts, passions, destruction and wars occur under the sign of this planet.

 

The predictions about the end of the world

What is called the end of the world (Pralayä) occurs in three ways: one provoked (Naïmittikä), the second natural (Prâkritä) and the third immediate (Atyantikä).

The provoked destruction (which concerns all living beings on earth) takes place at the end of each kalpä (cycle of the Yuga). This destruction is called accidental or provoked.

Natural destruction (Prâkritä) is that which concerns the entire universe. It takes place when this divine dream which is the world ceases. Matter, space and time cease to exist. This destruction takes place at the end of time (Parardhä).[8]

Vishnu Purana, 1.3, 1-3.

The third so-called immediate destruction (atyankikä) refers to the liberation (moksha) of the individual, for whom the apparent world ceases to exist. Therefore, immediate destruction concerns the individual; provoked destruction concerns all living species on earth, and natural destruction concerns the end of the Universe.

Accidental, provoked or natural destruction of the world:

The destruction (of the living species), which is called accidental or provoked (Naïmittikä), will take place at the end of the Manvantara (the age of a Manu) of the Yuga cycle. It concerns therefore the human species. It will take place when the Creator finds no other remedy than the total destruction of the world to put an end to the disastrous and unplanned multiplication of living beings.

Mahabharata, 12.248, 13-17.

It will be preceded by a drought of a hundred years during which beings who are not strong will perish. Seven explosions of light will dry up all waters. Seas, rivers, mountain streams and underground waters will be dried up… A mass of fire will rotate with a great roar. Enveloped in these circles of fire all moving and immobile beings will be destroyed. The destroyer god will inflate enormous clouds that will make a terrible noise. A mass of energy-charged, all-destroying clouds will appear in the sky like a herd of elephants.

Vishnu Purana, I, Chapter 8, 18-31.

Some of these clouds will be black, some white like jasmine, some ochre, some yellow, some grey like asses, some red, blue like pencil or sapphire and some speckled, orange, indigo. They will look like cities or mountains. They will cover the whole Earth.

These gigantic clouds, making a terrible noise, will darken the sky and flood the earth with a rain of dust that will extinguish the terrible fire. Then, through endless flood, they will inundate the whole world.

Vishnu Purana I, Chapter 7, 24-40.

When reading the descriptions in the Puranas,
it is difficult not to think of nuclear weapons.

 

The disappearance or natural death of the world:

The destruction of the world is implicit in the very fact of Creation, and follows a reverse process in the thought of the Creator. When the force of expansion (tamás) and the force of concentration (sattva) are balanced, the tension (rajas), which is the first cause, the substance of the universe, ceases to exist and the world is diluted into the imperceptible. All vestiges of creation are destroyed, pradhana and purusha become inactive. The earth, the atmosphere and the planetary and extra-planetary worlds, disappear. All that exists is gathered into a single liquid mass, an ocean of fire in which the world dissolves. It is in this immense cosmic ocean that the organising principle, Brahma, sleeps until, at the end of the night, he awakens and, taking the form of a boar [symbol of the spiritual caste of the Brahmins, peoples of the North—Evropa Soberana], raises a new world.

Linga Purana, 1.4, 36-61.

The duration of the universe is expressed by an eighteen-digit number. When the end of time comes, the principle of smell (gandha tanmatra) disappears and, with it, solid matter. Everything becomes liquid. Then the principle of taste (rasa tanmatra) disappears and with it the liquid element. Everything becomes gaseous. Then the principle of touch (sparsha tanmatra) disappears and with it the gaseous element. Everything becomes fire. Then the principle of visibility, the rupa tanmatra (form and light) disappears. When visibility disappears there is nothing left but the vibration of space which disappears in its moment.

Nothing remains but space as a spherical void in which only the vibratory principle exists. This vibration is reabsorbed into the ‘principle of the elements’, i.e. the principle of identification or individuality (ahamkara).

The five elements and the five senses having disappeared, there remains only the principle of individuality (ahamkara) which is part of the expanding force (tamás) which, it too, dissolves into the Great Principle (mahat tattva) which is the principle of consciousness (buddhi).

The plan (purusha), indestructible, omnipresent, which is an emanation of the Self, returns to its source.

Vishnu Purana, I, chapters 8 and 9.

The play (lila) of the birth and disappearance of the worlds is an act of the power of being, which is beyond substance (pradhana) and plan (purusha), beyond the manifested (vyakta), the unmanifested (avyakta) and time (kala).

The time of being has neither a beginning nor and end. That is why the birth, duration and disappearance of the worlds never stop. After the destruction there is neither day nor night, nor space, nor earth, nor darkness, nor light, nor anything but being beyond the perceptions of the senses or thought.

Vishnu Purana, I, Chapter 1, 18-23.

 
The way for a time of unrest

One finds in the Laws of Manu an allusion to the ‘dharma deprived of feet’ (the pada-dharma): a cycle coming to an end when the four feet of the mythical cow, symbolising the four ages of a cycle, have been cut off and the animal can no longer stand upright. During this ‘time of distress’ a certain adaptation is necessary, castes lose their water-tightness and religious duties are lightened. It is this relative ease given to the men of the Kali Yuga that has made the sages of ancient times, like Vyâsa, say that ‘it is easier to attain salvation in this age’. For the Linga Purana ‘merits acquired in one year in the Treta Yuga (the second age) can be acquired in one day in the Kali-Yuga’. Is this a happy consequence of the acceleration of time? Not at all, but rather it is setting in motion a compensating equilibrium which wills that at the end of the cycle, the spirit will give itself more spontaneously from the moment when it has become more difficult for men to attain it. The Law then becomes gentler and less demanding; mercy takes precedence over rigour and grace spreads more generously.

To Arjuna when he questioned Krishna about the fate of the man who doesn’t consider himself at all capable of true ascetic effort, the god replies that such a man is not condemned either in this world or in the next, if he is nevertheless the author of ‘beautiful and good deeds’. In a similar perspective, Shrî Râmakrishna told his disciples that even if they practised only one-sixteenth of his teaching, their salvation would be assured.

Islam, for its part, prefers to evoke the ‘tenth of the law’, corresponding to the last revelation of the present cycle, the ‘seal of prophecy’. This tenth comprises the profession of faith, daily prayers, almsgiving, the annual fast and the pilgrimage to Mecca. On the other hand, it must be considered that these ‘five pillars’ can be subject to different interpretations.

The Christian parable of the eleventh-hour workers had already addressed the issue. Those who have worked one hour in the field (who have put in the minimum spiritual effort) will receive the same wage (a denarius) as those who have worked all day—all their lives, in full heat in ascetic ardour. It is thus, concludes Luke’s Gospel, that the ‘last shall be first’, which, to the short-sighted, will seem fundamentally unjust. Some apothegms of the desert echo the merits of these men of the end of the journey, of whom we can think that we are part.

The Abba Ischiriôn declares to his disciples:

‘The men of this generation will do no (spiritual) work, the temptation will come upon them, and those who are tested at that time will be found greater than us, than our fathers and the fathers of our fathers.’

The end of the Kali Yuga is a particularly favourable period for investigation and search for true wisdom:

The age of Kali, though an abyss of vices, possesses a unique and precious advantage: it is enough to celebrate the praises of Krishna so that, freed from all bonds, one is united with the supreme being. (Bhâgavata Purâna, l, XII, Chapter III, 52).

Some will attain wisdom in a short time because the merits acquired in one year during the Treta Yuga can be attained in one day in the Kali Yuga (Shiva Purâna, 5.1, 40-40).

At the end of the Kali Yuga, the god Shiva [consciousness—Evropa Soberana] will manifest to re-establish the righteous path in a secret and hidden form (Linga Purâna, 1.40.12).

Blessed are the children of the Kali Yuga; as nothing has been given to them, nothing will be demanded of them (from a Tantric text).

Excellent, excellent Kali-Yuga! What in the Silver Age or the Bronze Age cost a long time and toilsome efforts, in the Kali Yuga is accomplished in a day and a night. (Vishnu Purana).

The door that leads to wisdom is opened. Will men have the discernment and the courage to enter through it?


 

Evropa Soberana’s appendix on Ragnarok: the fate of the world according to the Germanic peoples

First of all, it should be remembered that for the ancients, time was divided into cycles. All Indo-European peoples without exception recognised that the ‘golden age’ was behind them, and that the age in which they lived was one of disintegration and degradation. The Greeks thus conceived of a golden age, a silver age, a bronze age, an ‘age of heroes’ (corresponding to the time of the Trojan War) and finally an iron age. The Romans added, in the beginning, an age of stone and an age of wood.

The very idea of cycles excludes an apocalyptic or ‘end of the world’ idea, since the end of one cycle is only the beginning of the next. In the mentality of our ancestors the first ages were times of justice, harmony, beauty and wisdom, which gradually became corrupted into times of betrayal, conflict, violence, dishonour, forgetfulness of the gods and rites, evil, materialism, miscegenation and being trapped by the ‘dark’ powers that oppose the gods.

For the Germanic people the Age of the Wolf, the last of all ages, would be a time of wars and catastrophes, ending in Ragnarok (‘fate of the gods’, also ‘twilight of the gods’), the ‘breaking of all ties’ (i.e., the annulment of every bond, control, restraint or moral barrier, and the return to primordial chaos), the destruction of the nine worlds, brought about by a last desperate war to the death between the divine powers and the demonic powers. A few gods and men will survive this struggle, and with the ruins of the Iron Age they will build a new golden age.

Let us look at the symbolic language elaborated by the subconscious instinct of the primitive Germanic people to be able to express themselves and thus engrave themselves in the collective Germanic memory. It must be made clear once again that it is symbolic, that each element has a meaning and that it is not to be taken literally, as if it were a simple story. (In the same way, no one interprets a dream literally, but tries to dive into the symbols.) It is telling that the Germanic people, an Indo-European branch at the opposite geographical extreme to the Indo-Aryans, had a concept of the end of the cycle very similar to that of their Eastern cousins.

Ragnarok would be preceded by Fibulwinter, a three-year winter in which many people would die. Fenrir, the wolf representing the forces and instincts fallen out of control, would spread chaos, destruction and evil throughout the world, causing men to become more and more corrupt. Jormugand, the sea serpent (a tail-biting ouroboros, representing matter and time, that which contains the spirit) that circles the earth, would invade it, flooding it with great waves and floods of its venom. Loki, the god of impure blood, the cause of discord and envy, will break his chains and join the creatures of Muspelheim (the place of fire, representing the infrared world and the elemental powers) to fight the gods. The two ‘celestial wolves’, Skoll and Hati (‘Disgust’ and ‘Hate’) who chase the Sun and the Moon across the firmament, will finally catch up with them and devour them.

The world will freeze over, taking many lives. Loki will lead an attack on Asgard, the world of the gods, and at this moment, Valhalla, the hall of the fallen, will open its doors. Valhalla has been filled with the souls of men chosen by the Valkyries who have fallen in battle for righteous causes throughout history. With walls made of golden spears, a roof made of golden shields, and a great living tree as a central pillar (‘axis of the world’), Valhalla had 540 huge gates, through each of which 800 fully armed warriors will go out, side by side: 432,000 men in all. The horn of war sounds across the nine worlds, the Bifrost rainbow bridge (linking the world of gods with the world of men) collapses under the weight of the giants and there takes place, on a plain called Vigrid, the most immense battle ever seen, which will pit the gods against their enemies and which has been written in the destiny of the world since its very creation.

There, Fenrir, who opens his jaws so wide that he destroys everything between heaven and hell, kills Odin, but will in turn be slain by Vidar, a son of Odin who represents silence and vengeance, who is the strongest god after Thor and dwells in the forests. With his hand, he will grab Fenrir’s snout, and by placing his foot on his lower jaw, he will tear his jaw. Loki and Heimdal (the white god, repository of wisdom and progenitor of mankind) will kill each other, as will Garm (the wolf of the underworld, reminiscent of the Greek Can Cerberus) and Tyr (the god of war, order, loyalty and honour). The well-known god Thor—representative of thunder and male fertility, and chief champion of the gods—will kill Jormugand, but will fall dead from his poison after only three steps. Surt, the god of the infernal world, will spread fire throughout the nine worlds; all life will be annihilated and the earth will sink into the sea.

This would mean the end of man and life, and the destruction of the nine worlds; but one human couple, Lif (‘Life’) and Lifthrasir (‘he who wills life’, or ‘desire to live’), will survive by climbing the Ygdrasil tree, the axis of the world. Sheltered in the branches of the great tree, through its leaves they will ‘see how the Sun dies and is born again’. When the battle is over and the storm has subsided, a new land will emerge from the sea, fresh and green, full of life, and the couple will populate it, renewing human civilisation. Among the gods will live Modi (‘Angry’) and Magni (‘Strong’), both sons of Thor. Modi is a god of battle rage, while Magni is supposed to be the strongest being in all of Creation, stronger even than his father. Both will inherit Mjolnir, Thor’s hammer, which represents the celestial lightning and thus the strength of the gods. Baldur, the god of beauty, light and pride, who was killed by Loki and imprisoned in the underworld, will be reborn. Vidar and Vali (a god born expressly to avenge Baldur’s death) will survive. The surviving beings will find a chessboard (‘control over the earthly world’) with golden pieces, and will inherit the regal and lordly role of the old gods, in an era of justice, order and harmony.

The Germans, then, were pessimistic in their conception of the progressive degeneration of mankind, that, when it hits rock bottom, will trigger the awakening of the gods and a world war that will end the present world as we know it. However, optimism is also represented here by the prospect of a new renaissance and a ‘new beginning’: something which, in contrast, doesn’t exist in the Christian tradition, which envisages an apocalypse similar to the one that ended Rome, and a final judgement, without further ado.

 
How were these ideas forged?

In short, where did those Hindus and Germans get all these ideas from? Because we are talking about very specific ‘predictions’ and, to top it all, much of it is coming true. Moreover, the rest of the Hindu teachings demonstrate an immense knowledge of medicine, sex, ritualism, symbology, asceticism, inner alchemy, anatomy, nutrition, mathematics, etc., getting it right in all these fields and even anticipating modern science. I don’t see why in the case of intuition and the ‘sixth sense’ it should be otherwise.

Today, intellectual instruction is limited to the mechanical memorisation of data, and what is called ‘wisdom’, to which our ancestors attached so much importance, has been abandoned. Today we have scholars, doctors, graduates or jurists of all stripes, most of whom have limited themselves to acting as a ‘hard disk’ for a pile of data from which they are unable to draw connections or practical lessons for human existence and life. They resemble the typical folkloric dragon who, having hoarded a great treasure, is unable to do anything with it except keep it in its place. This contrasts immensely with the times of old, when most of the population was illiterate but instead developed important areas of the brain that had to do with instinct and memory (works such as the Rigveda were memorised by ‘bards’ who had a sacred role, and who were blindfolded so that they would not be distracted in reciting them) and intuition, and thus forged a human type much better prepared for life on Earth.

Among the societies connected to the earth and, therefore, to true human nature—where all bodily and psychological functions functioned perfectly because they live under the conditions for which evolution designed the human being—there stood out, from time immemorial, wise men, great connoisseurs of the human mind, of the body, of ‘magic’ (symbology, rituality) and of Nature, who were in various places druids, priests, shamans, Brahmins, and more; in whom the rest of the people instinctively recognised a link with the celestial, i.e. the world of the spirit; where the ancestors, the fallen in battle and the divine wills that infuse life and spirit into the creatures of the material world, dwelled. These people, it is recognised (for example, the prophecies of the Delphic oracle in Greece were always fulfilled and there is no logical explanation for this), must perforce have been able to place their minds in states from which they could access the knowledge of the future or remote places.

Symbols and archetypes were of paramount importance, since they carry with them a piece of whole baggage of data and knowledge and are capable of arousing certain emotions or feelings in human beings stimulating certain memories or instincts, or literally programming the mind (European mythologies and folklore, including episodes of ‘fairy tales’, are true examples of mental programming, as are, no doubt, the current television pieces from which this new ‘globalised folklore’ we now have is nourished). Symbols, moreover, were an effective way of skipping tedious data and long explanations, and of directly reaching people who were in a position to understand them. It is well-known that a word to the wise is enough. The problem is that generally, today, the conditions in which we live are so far removed from those in which our ancestors were immersed that we are unable to process the symbolic range they handled, since it was designed for people with a psychological horizon dominated by the earth, living creatures and the ‘beyond’, intense physical activity, clan cohesion, courage, fog, cold, snow, folk legends, forests, the importance of the solar cycle, mystery and fascination with a world that is perceived to be entirely alive and full of energy and movement… Whereas we are accustomed to the masses of concrete and glass, the four walls of a room/ discotheque/ school/ high school/ university, to harmful substances that attack human biology, television series, ideas hostile to our mind, aberrant lifestyles. In short, a whole series of factors that alienate us from our original nature that are in contradiction with our mental circuits from the moment we are born, and that distort our memory and our perception of the world.

In the times when life was pure and human beings followed the evolutionary programme for which God designed them, the human mind was like an intermediary between the world of spirit (will) and the world of darkness (instincts). The true mysteries of existence were more accessible to it than they are now. Compare this with any ‘modern’ and ‘sophisticated’ everyday scene today (see image below), or with any poor man collapsing on the sofa in front of the TV screen after a sedentary day’s work within four walls, devitalised and with a lousy semen.

In the beginning, wisdom was exclusively oral. It was ancestral, so no one knew where its roots were. Eventually, it was written down. The Hindu Puranas we have seen are part of it; they date back to the Middle Ages, although they were part of a much older tradition, and have been called ‘the fifth Veda’. In Europe, we were less fortunate: Christianity persecuted this wisdom not only at the high levels of initiatory cults, but even at the level of simple country women who knew medicinal herbs or who could see through people. Still, certain traditions have survived and in Iceland, a medieval republic formed by Norwegians and now the world’s oldest democracy, the idea of ‘Ragnarok’, among other things, was written down.

Quite simply, the wise men of the tribes of old had, by genetic predisposition, or by the exercise of their faculties, or by both, attained a super-development of intuition and clairvoyance, which enabled them to access regions of the brain that, in modern man, have long been atrophied by the effect of materialism and sedentary urban life. According to Arthur C. Clarke, ‘magic is only science that we are not yet able to understand’.

The ‘pitiful well-being’, or the ‘satisfied gentleman’ of which Ortega y Gasset spoke, that bourgeois comfort, the mollification of plastic, superficiality and alienation, are some of the causes of modern man’s complete detachment from his true role in the world.

Many people don’t believe in all this. It is not my intention to convince them that there is clairvoyance, the ‘beyond’ and all these matters, but even the most sceptical and materialistic will have to recognise, in any case, that any natural society possessed ‘instinctive’ wisdom which has been lost with the advent of the technological revolution, and that traditional societies are ‘more spiritual’ than modern ones.

 

__________________

[1] To situate the reader, this is the time when Pharaoh Menes unified Upper and Lower Egypt, the time of Sumerian culture and the origin of the Gilgamesh epic.

[2] The time of the Babylonian Captivity, the reign of Nebuchadnezzar II and the Renewed Covenant.

[3] The year of the outbreak of World War II.

[4] This would loosely coincide with the story of the dream of the Roman emperor Julian the Apostate. According to this legend, the emperor dreamt, before his death, that the Roman eagle (emblem of Zeus-Jupiter, Sun, lightning) flew off to the East and took refuge for two thousand years in the highest mountains of the world. At the end of the two millennia (Julian lived in the 4th century), the eagle would awaken and return to the West carrying a sacred sign on its legs. A good interpretation is that, after the destructions foretold in the scriptures, there will be a long period of emptiness, calm and apparent ‘hibernation’, which will only be broken in the 25th century with the birth of a new cycle.

[5] Some important historical events in May 1939 are the appointment of Molotov as foreign minister of the USSR, the withdrawal of German and Italian troops from Spain, the ‘New Palestine Plan’ approved by the British, or the German-Italian military alliance.

[6] Also called Satya Yuga. In this age the Dharma bull, symbolising order and morality, stood on its four legs, whereas in the Treta Yuga it would stand on only three, in the Dvapara Yuga on two, and in the Kali Yuga on one, which has much to do with the relative length of the cycles of 4, 3, 4, 1, and with the very name of the cycles (treta means ‘three’, and dva, ‘two’). The Hindu scriptures speak of the Krita Yuga as an epoch devoted to meditation and virtue, in which treachery and wickedness are not conceived of. Thus, according to the Mahabharata, in this age all that men needed ‘was obtained by the power of the will’ and there was no sickness, old age, hatred, vanity or sadness; thus speaking of an age in which the human being was perfect.

[7] Interesting mention of what might be considered as the ‘Messiah’ or saviour of spirituality and destroyer of decadence, which fits in quite well with the various traditions, existing in so many peoples, about a great chief or king, who would have died under unclear conditions and who would supposedly be ‘hibernating’ to awaken in a future moment of maximum danger to save his people from destruction. [Editor’s Note: This Justiciar is Kalki, the last incarnation of Shiva in Hindu eschatology.]

[8] Editor’s Note: Watch cosmologist Roger Penrose’s fascinating videos in YouTube.

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Hinduism Souvenirs et réflexions d'une aryenne (book)

Savitri quotes

I have always, however, been pleasantly struck by the understanding I have encountered, as a Hitlerite, among orthodox Hindus of all castes. I have related the episode of the young Shudra, with the beautiful historical name of Khudiram, who showed more sense of true values—and a more accurate appreciation of Adolf Hitler’s role—than all the democrats of Europe and America put together. I have quoted Satyananda Swami, the founder of the Hindu Mission, for whom the creation of a common Hindu front against the clutches of Islam, Christian missionaries, and Communism counted even more than strict observance of orthodoxy.

The latter held our Führer to be the ‘incarnation of Vishnu: the only one in the West.’ I could multiply my recollections and recall the admirable Brahmin of Poona, Pandit Rajwadé, so versed in the work of Nietzsche as in the sacred texts. He professed the deepest admiration for the ‘Chakravarti king (universal ruler) of Europe’ who had come to ‘re-establish the true order’ in a world adrift.

I could relate the words of another unusual man—less literate perhaps, but gifted with a strange power of clairvoyance—whom I met at the beginning of the war in a friendly family of which he was the guru or spiritual master. This wise man said to me: ‘Your Führer can only be victorious because the gods themselves dictate his strategy. Every night he divides himself into two and comes here to the Himalayas to receive instructions.’ I wondered what Adolf Hitler would have thought of this unexpected explanation of the German army’s victories. I then said to the holy man:

‘It is, in this case, unquestionable that he will win the war.’

‘No’ he replied, ‘for there will come a time when his generals will reject his divine inspiration and disobey him—will betray him!’

And he added:

‘It cannot be otherwise; if he is an Incarnation, he isn’t the supreme Incarnation—the last of this cycle—Alas!’ [1]

 

______ 卐 ______

 

How could I forget the general joy in Calcutta—and no doubt in the rest of the peninsula—at the news of Adolf Hitler’s troops entering Paris or, some twenty months later, at the announcement of the lightning advance of our allies, the Japanese, to the Assam border and beyond?

The kids themselves, newspaper sellers, their faces radiant, triumphantly threw to the public the names of the captured cities—Kuala Lumpur, Singapore, Rangoon, Mandalay, Akyab, Imphal in Indian territory—one after the other. The colonial government had banned listening to German radio. People who could hear German were listening to it illegally. I know Hindus who listened to it without understanding a word just to hear the voice of the Führer. They felt that the One who spoke to the Aryan world in an ‘Indo-European’ language unknown to them was also speaking to them—at least to the racial elite of their continent.[2]

But that is still nothing. What is most extraordinary is that this cult of the Führer survived, in this country, the collapse of the Third Reich. I found it alive during my stay in India from 1957 to 1960 and I found it again, to my joy, and despite intensified Communist propaganda, in 1971: and this, I repeat, especially in the circles most faithful to Tradition.

The only justification for the praise of an Aryan leader, a stranger to India, lies not in the fact that the Hindu easily transcends moral dualism but in the reason for this fact. This is to be found in the Hindu’s attachment to Tradition, not elsewhere; in his acceptance of sacred knowledge with full confidence even if he hasn’t acquired it himself. It is in the name of this more-than-human science that he finds it natural that, under certain conditions, what on the average human scale would seem ‘evil,’ isn’t.

This worship of the Führer, surviving in India despite so much enemy propaganda well beyond the disaster of 1945 is, moreover, proof—if one needed one—that Hitlerism, stripped of its contingent German expression, is attached to the primordial or Hyperborean tradition of which Brahminism seems to be the most ancient living form. It is related to it by what has, despite the imposition of Christianity, survived in Germany in a very old and properly Germanic traditional form, deriving from a common source of the holy Arctic Fatherland of the Vedas and the Edda.

_____________

[1] Editor’s note: The ‘last incarnation’ according to tradition is Kalki.

[2] Editor’s note: Compare this holy euphoria with the way the Americans and the British reacted to Hitler’s divine voice! It needs to be iterated until it is understood: Christianity fried the brains of the Aryan man to the extent that, after the Second World War, he handed over their Abendland to the Jews! To save the white race from the anti-white war of extermination that the entire Abendland is suffering it is imperative to repudiate the religion of our imbecilic parents. If whites of modern times weren’t the greatest scum of all time, they would have been as euphoric about the German advance in Europe and beyond as these children untainted by the lethal Semitic-Christian poison.

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

Reflections of an Aryan woman, 98

Advertisements, like the ones I have just mentioned, cover whole pages. There is also, of course, the occasional request from some ‘broad-minded’—i.e., heavily influenced by foreign propaganda) father (or brother—that ‘caste doesn’t matter’. Forty years ago there were already such advertisements—one in a hundred—in the big city newspapers. Most of them came from Brahmosamajis. The mentality they reflect is unknown in the villages of India, where ninety-five per cent of the population live.

As for the immense mass of Harijans the government may open the doors of the temples wide to them, but they don’t care to enter. They know that this is contrary to custom and that custom is sacred, whereas the government isn’t. They continue to stay away as before.

Despite all this, the poison of anti-Tradition, the virus of a new, anti-racist, and above all anti-Aryan mentality—contrary to that which has governed Hindu life for sixty centuries—has been injected into the souls of an increasing number of young people of both sexes and all castes. It has been injected already in the time of the English, and, as I have so often repeated, by the English themselves; their teachers as well as their missionaries, or the Jews of high Masonic degrees who acted behind them and through them, mostly without their knowledge.

It may be that Hindu civilisation will resist to the very end of this last age of our Cycle. It may be that, in time, it will cease to resist and succumb. All will depend on how long our Cycle is to last, and above all on how quickly the non-Aryan Hindu castes pull up. The revolt of the latter,[1] which is now being felt everywhere among their educated members can only remain in a multiracial ‘democracy’, directly proportional to the success of the measures of preventive hygiene and medicine. The present Indian government, with its profoundly anthropocentric views inherited from the humanitarian—if not Christian—West, will continue to apply such measures, the pure and simple suppression of which would seem ‘monstrous’ to them.

The Indian Aryan will certainly remain in India. But he will have (like the Aryan, moreover, wherever populations of an inferior race, enjoying ‘rights’ equal to his own, multiply alongside him), less and less power. The democratic system, if it isn’t broken in time by violence, will prevent him from acting or even from asserting himself through words and books.

It would be necessary, therefore, that, in an immense and irresistible impulse against the current of the Dark Age, India should repudiate both democracy and anthropocentrism, and return to living in the atmosphere of the ancient racism of the hierarchical castes: the Aryan, Brahman and Kshatriya at the top, having sole temporal power and spiritual authority; the latter deriving its legitimacy from the former.

But if, as everything suggests, the ‘twenty-fifth hour’ has really come, there is no one before Kalki himself who can initiate and guide such an impulse. What our beloved Führer, the precursor of Kalki, didn’t succeed in doing amid a Nordic majority, with the collaboration of more than a million SS fighters—the warrior and mystic elite of the world, totally devoted to the Aryan cause—, no one will succeed in doing anywhere the equivalent of that—no one, except Kalki, the last ‘man against Time’ who must close this cycle.

_____________

[1] A revolt that took shape, in particular, in the South of India, with the struggle of the Dravida Munetra Khazgham against the Brahmins, the Sanskrit culture, the cult of Rama (the deified Aryan hero) and, in general, against everything in life and institutions which recalls the Aryan presence.

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

Reflections of an Aryan woman, 97

It is fortunate that in India the masses are deeply conservative, and gifted with an uncommon strength of inertia. It isn’t impossible that, out of sheer indifference, and without even a vague awareness of what they are doing, they will successfully resist all the pressures exerted upon them to pull them away from Tradition, or from what they have been able to retain of it. They may even resist literacy—by which I mean the harmful effects that literacy has so often had on trusting and credulous populations of traditional civilisation.

They won’t necessarily lose faith in their Gods and in everything that, in their way of life, seems to them to be closely or remotely related to the divine order. I have alluded in these pages to the Viswakarma cult as I saw it practised in 1958 by the factory workers of Joda, Orissa. It isn’t impossible that for a long time to come, even to the end of this Dark Age—and not only in Joda but in the great and increasingly industrialised agglomerations—the ‘working masses’ of India will continue to ritually decorate with scarlet flowers, once a year, in honour of the Cosmic Worker, the steel monsters with their intricate workings, which help them to ‘produce’ more and more. No government, apparently, would object.

Besides, governmental objections don’t disturb the Indian masses, even the working class—let alone the rural ones. One of the first acts of the first government of ‘Independent India’ was to ‘abolish the caste system’ and open the temples to the untouchables, whom it is fashionable to call, in the phrase coined by Gandhi, ‘Harijans’ or ‘People of God’—as if all the living didn’t participate, more or less, in the divinity of Reality itself, in the Hindu world view.

However, since my return to India in June 1971, I haven’t noticed that caste is, on the whole, less meaningful to Hindus and less important in their lives than it was forty years ago. You only have to open any large or small daily newspaper and read the matrimonial advertisements to be convinced of this. You will find sentences like this one on every page: ‘Wanted: young man Agarwala’ (this is a sub-caste of the Vaishyas, widespread in the United Provinces) ‘for a beautiful girl of seventeen years of age, from the same sub-caste; good housewife and well endowed’. Or: ‘Wanted: young girl of Brahmin Saraswati’ (this is a sub-caste of the Brahmins of Maharashtra) ‘for a young man of the same sub-caste, returned from Europe, with a brilliant future. Would like dowry in relation’. Or again: ‘Request Brahmin’s daughter from Chitpavan sub-caste’, another Maharashtra community, ‘young, pretty, of robust health and fair complexion, versed in domestic arts, for young Brahmin from the same community, of good looks and fair complexion, with future employment. The dowry may be small, if the girl is beautiful, of fair complexion; and if she comes from an orthodox family’ (i.e., faithful to tradition).

Doesn’t it seem that the author of this last announcement is ‘one of us’? And yet he wrote simply as a Hindu deeply attached to his ancient tradition. But tradition is the same. This Brahmin of 1971 has, without knowing it, a nostalgia for the immemorial Hyperborea. And there are millions like him in India.
 

______ 卐 ______

 
Editor’s note:

Just the attitude I have in the Latin American country where I live. The great irony is that, even though my bloodline is compromised, I think like these Brahmins; and two ethnic Germans I met in Mexico married… brown women. (The mongrel daughter of one of these marriages now lives in Germany; her German father is now dead!) Isn’t it a disgrace that someone like me religiously follows these ancient Aryan codes while today’s Germans violate them in the most egregious way?

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Hinduism Neanderthalism Savitri Devi Schutzstaffel (SS) Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 89

It is curious, to say the least, to note that this expansion, still slow, perhaps, but now inexorable, of the two-legged mammal, begins, according to the estimation of researchers, ‘around four thousand years before the Christian era’,[1] that is, according to Hindu tradition, a few centuries before the beginning of the Dark Age, or Kali Yuga, in which we live.

This is not surprising. The Kali Yuga is the age of universal and irremediable decadence—or rather, the age during which the irremediable decadence, imperceptible at the dawn of the cycle, then, relatively slow, accelerates, until it becomes, in the end, vertiginous. This is the age in which we are increasingly witnessing the reversal of eternal values in the lives of peoples, and in the lives of the growing majority of individuals, and the persecution, ever more relentless (and more effective, alas!), of those beings who live and want to continue to live according to these values of the human elite: the elites of all traditional civilisations, which, originally, are always biological, and of the entire animal and plant world.

This is the age in which, contrary to the primitive order, quantity increasingly takes precedence over quality; in which the Aryan worthy of the name recoils before the masses of inferior races, increasingly numerous, compact, and uniformly daubed with compulsory education. It is also the age when, on the other hand, the king of the animals and, with him, all the aristocrats of the jungle, recoil before the average (and less than average) man: less handsome than they, less strong than they; decidedly further from the perfect archetype of his species than they are from that of theirs.

This is not the triumph of man in the sense in which we understand that word; of that ‘god-man’ of which there is sometimes talk in certain remarks by Adolf Hitler, as Rauschning reported them.

This man died, mostly in the uniform of the SS on all the battlefields of the Second World War, or in the dungeons of the victors of 1945, or hung from their gallows. If, exceptionally, he survives—or if, born after the disaster, he breathes among us, adorned with youth—it is in the strictest clandestinity. He lives in a world that 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 come out of the shadows where He waits, and rebuild the visible in the image of the eternal. Until that day the overman, or at least the candidate for overmanhood, knows that he is and will remain ‘the vanquished’: the one who has no place anywhere and whose action remains useless, heroic though they may be.

The man who reigns today—the victor of 1945 and, before him and with him, the winner in all the decisive conflicts of ideas of truly global importance—is the insect-man. Innumerable, and increasingly uniform, banal, despite all the contortions to make himself look ‘original’, and believe himself to be so; irresistible by sole virtue of his proliferation without limits, he takes possession of the Earth at the cost of all beings that change relatively little, while he was degraded more and more quickly during this cycle, and particularly during the Dark Age.
 

______ 卐 ______

 

Editor’s note: According to an online encyclopaedia, Kaliyuga is a period that appears in Hindu scriptures. It is commonly referred to as the ‘age of quarrelling and hypocrisy’. In Sanskrit, kali means ‘die’ (or more precisely ‘the side of the die marked with a one’) and yuga, ‘age’.

Kali (not to be confused with the goddess Kali or with Kalki, the Avenger) is a brown-skinned demon that committed incest with his friend Durukti (‘slander’) and thus had two sons: Bhaia (‘fear’) and Mritiu (‘time’). He appears as an evil genie in the Nala episode in the Mahabhárata.

The age of Kali began at midnight on the twelfth day of the Kurukshetra war which lasted a total of eighteen days, the night when the two armies refused to stop at sunset to pray and continued killing each other in the dark, until dawn. In the middle of the 6th century, Aria Bhatta determined by astrological calculations that this time could have been between 17 and 18 February 3102 BC. Today, Hinduists maintain that this date is correct.

Because of the presence of the god Krisna on the planet, the personification of Kali didn’t dare to enter in full force. But on the very day of Krisna’s ascension to heaven Kali entered this world in the form of the crime of hurting a cow.

(Left, the demon Kali tries to kill a cow and is stopped by the Aryan king Parīkṣit, a descendant of the Pandavas.) This yuga of vice will last exactly 1200 years of the devas (gods) or 432,000 years of humans. In the end, Kalki—again: not to be confused with Kali—will be born, the tenth and last avatar of Vishnu, who, riding a white horse and wielding a sword, will kill all corrupted humanity and save those who remain devotees of Vishnu.

_________

[1] Tier, eleventh year, No. 5, page 44. Article: ‘Die Überbevölkerung droht als nahe Weltkatastrophe’.

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

Reflections of an Aryan woman, 79

But that is still nothing. What is most extraordinary is that this cult of the Führer survived, in this country, the collapse of the Third Reich. I found it alive during my stay in India from 1957 to 1960, and I found it again, to my joy, and despite intensified Communist propaganda, in 1971, and this, I repeat, especially in the circles most faithful to Tradition.

In the book she devoted to India, in the collection Petite Planète, the orientalist Madeleine Biardeau, herself clearly hostile to our Weltanschauung, is obliged to note this with regret, not to say with bitterness. ‘In no country’, she writes, ‘have I heard more praise for Hitler. Germans are praised for no other reason than that they are his countrymen’. [1] And she is also forced to admit that Hindu resentment of British rule—now finished anyway—isn’t enough to account for this worship. The scholar has, underhandedly as one would expect it, an explanation that is suitable for her. The Hindu, she says, feels and honours the presence of the Divine in all that is ‘great in evil’. In other words, he is free from the moral dualism that still underlies, almost invariably, the value judgements of Western man.

This is certainly true. But it does not suffice as an explanation. The only justification for the praise of an Aryan leader who is a stranger to India lies not in the fact that the Hindu easily transcends moral dualism, but in the reason for this fact.

This reason is to be found in the Hindu’s attachment to Tradition, not elsewhere; in his acceptance of sacred knowledge with full confidence, even if he has not acquired it himself.

It is in the name of this more-than-human science that he finds it natural that, under certain conditions, what on the average human scale would seem ‘evil’ is not.

It is in the light of the doctrine of necessary violence, exercised without passion ‘in the interest of the Universe’—i.e., of Life, not of ‘man’—it is in the light of the venerable Bhagawad-Gita that proclaims the innocence of violence of this nature, that the orthodox Hindu can see in the Master of the Third Reich—despite all the propaganda of concentration camps that have saturated all the rest of the men on this Earth for several decades—something other than ‘the incarnation of evil’.

Moreover, it is impossible not to be struck by the similarity of spirit between Hitlerism and, not, certainly, the philosophies of non-violence, which have broken away from the Brahmanical trunk, or the dissident Hindu sects, but the most rigorous and ancient Brahmanism. Both are centred on the idea of purity of blood, and the indefinite transmission of wholesome life—especially the life of the racial elite; the life from which can emerge the man whose self-mastery raises him to the rank of a God. Both exalt war in an attitude of detachment—‘war without hatred’ [2] —because ‘nothing better can happen to the Kshatriya’—or the perfect SS warrior—‘than a righteous combat’[3]. Both establish on the Earth, as do all traditional doctrines, a visible order modelled on cosmic realities and the very laws of life.

This worship of the Führer, surviving in India despite so much enemy propaganda well beyond the disaster of 1945 is, moreover, a proof—if one needed one—that Hitlerism, stripped of its contingent German expression, is also indeed attached to the primordial—Hyperborean—tradition of which Brahminism seems to be the most ancient living form.

It is undoubtedly related to it by what has, despite the imposition of Christianity, survived in Germany of a very old and properly Germanic traditional form, deriving from a common source of the holy ‘Arctic fatherland’ of the Vedas and the Edda.

_____________

[1] Madeleine Biardeau, L’Inde, collection Petite Planète.

[2] This is the subtitle of a post-war book on the career of Feldmarschall Rommel.

[3] The Bhagawad-Gita, Chant II, verse 31.

Categories
2nd World War Hinduism India Savitri Devi Souvenirs et réflexions d'une aryenne (book) Third Reich

Reflections of an Aryan woman, 78

I have always, however, been pleasantly struck by the understanding I have encountered, as a Hitlerite, among orthodox Hindus of all castes.

I related at the beginning of these talks the episode of the young Shudra, with the beautiful historical name of Khudiram, who showed more sense of true values—and a more accurate appreciation of Adolf Hitler’s role—than all the Democrats of Europe and America put together. I have also quoted Satyananda Swami, the founder of the Hindu Mission, for whom, however, the creation of a common Hindu front against the clutches of Islam, Christian missionaries, and Communism, counted even more than strict observance of orthodoxy. The latter held our Führer to be ‘incarnation of Vishnu—the only one in the West’.

I could, on this subject, multiply my recollections and recall for example that admirable Brahmin of Poona, Pandit Rajwadé, so versed in the work of Nietzsche as in the sacred texts (which he commented on, twice a week, before a narrow circle of disciples) and who professed the deepest admiration for ‘the chakravarti king [universal ruler] of Europe’ who had come to ‘re-establish the true order’ in a world adrift. I could relate the words of another unusual man—less literate perhaps, but gifted with a strange power of clairvoyance—whom I met at the beginning of the war in a friendly family, of which he was the guru or spiritual master. This wise man said to me: ‘Your Führer can only be victorious because the gods themselves dictate his strategy. Every night he divides himself into two and comes here to the Himalayas to receive instructions’.

I wondered what Adolf Hitler would have thought of this unexpected explanation of the German army’s victories. I then said to the holy man:

‘It is, in this case, unquestionable that he will win the war.’

‘No’ he replied, ‘for there will come a time when his generals will reject his divine inspiration and disobey him—will betray him!’

And he added: ‘It cannot be otherwise; if he is an Incarnation, he is not the supreme Incarnation—the last of this cycle’—Alas!

(City of joy: Calcutta by Samir Barman.) But that’s not all. How could I forget the atmosphere of the orthodox Hindu families with whom I am most familiar? That, for instance, of the house of one of my brothers-in-law, then still living, and a physician at Medinipur, [1] with whom I was staying during the Norwegian and early French campaigns? They all enthusiastically accepted my suggestion to go to the temple of the Goddess Kali—to the ‘House of Kali’ as we say in Bengali—to give thanks to the One who both blesses and kills for the triumphal advance of the soldiers of great German Reich.

We went in procession, carrying offerings of rice, sugar, flour, fruit, garlands of scarlet flowers—in the absence of the bloody sacrifice which the family rejected as much as I did. I can still see myself, surrounded by young people who were also proud of their Aryan ancestry, standing before the terrible Image with the curved sword. Inhaling the smoke of the incense, lulled by the haunting musicality of Sanskrit liturgical formulas, I sometimes closed my eyes to better see in my mind’s eye, like a grandiose fresco, the parade of German armoured vehicles along the roads of Europe.

I lived intensely my role as a link between the oldest living Aryan civilisation in the East and this Aryan West that Adolf Hitler was conquering to return it to itself and regenerate it. Then I looked at my nephews and nieces, and the young Brahmins, their neighbours and fellow students, who had accompanied me. And I dreamed of the day when I would finally see the new Emperor—the eternal Emperor—of the Twilight Lands [Abendland = West], awake and rising from his mysterious cave, and when, greeting him with my outstretched arm, I would say to him, ‘Mein Führer, I bring you the allegiance of the elite of India!’

It didn’t seem an impossible dream then…

How could I forget the general joy in Calcutta—and no doubt in the rest of the peninsula too—at the news of Adolf Hitler’s troops entering Paris or, some twenty months later, at the announcement of the lightning advance of our allies the Japanese to the Assam border and beyond?

The kids themselves, newspaper sellers, their faces radiant, triumphantly threw to the public the names of the captured cities—every news day: Kuala Lumpur, Singapore, Rangoon, Mandalay, Akyab, Imphal in Indian territory—one after the other. The colonial government had banned listening to German radio. People who could hear German were listening to it illegally.

I know Hindus who listened to it without understanding a word just to hear the voice of the Führer. They felt that the One who spoke to the Aryan world in an ‘Indo-European’ language unknown to them was also speaking to them—at least to the racial elite of their continent.
 

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Editor’s note:

Compare this holy euphoria with the way the Americans and the British people reacted to Hitler’s divine voice! Compare it with the red letters in our very long post yesterday (‘American racial history timeline—Or—On Jared Taylor’s cherries’)!

It needs to be said a million times until it is understood: Christianity fried the brains of the Aryan man to the extent that, after WW2, the Aryan man handed over their Abendland to the Jews!

To save the white race from the anti-White war of extermination that the entire Abendland is suffering, it is an absolute categorical imperative to repudiate, with all our being, the accursed religion of our imbecilic parents.

If the Aryans of India had conquered Abendland with their religion, during WW2 Westerners, including the American and English people, would have been as euphoric at the German advance in Europe, and beyond, as these children untainted with a lethal Semitic-Christian poison.

___________

[1] Still often written as Midnapore: a city in West Bengal.

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
Hinduism Savitri Devi Souvenirs et réflexions d'une aryenne (book) Transvaluation of all values

Reflections of an Aryan woman, 64

In several talks the Führer confessed to owing much to his opponents, especially to the Catholic Church, whose solid structure and durability he admired, and, within the Church, to the Jesuit Order, with its spiritual exercises and iron discipline.

He confessed to having borrowed from the Freemasons the practice of secrecy, that very thing which made them strong and dangerous in his eyes. He wanted, he said, to beat the Jews ‘with their own weapons’, and declared, correctly, that ‘he who learns nothing from his enemies is a fool’.[1]

But these contributions, however important they may have been, would never have been enough to give true Hitlerism the traditional character which I have tried, throughout these pages, to bring out.

They wouldn’t have sufficed, because the Church and the Freemasons as a whole (as spiritual groups) had been cut off from the primordial Tradition for centuries; and because the Jews, as a factor in the deliberate, organised levelling of all non-Jewish humanity, could not, as such (that is, apart from the isolated, apolitical individuals, thirsting for pure spirituality, who may exist among them), represent anything but the Anti-Tradition: the inspiring and directing brain of social subversion, itself a tangible expression of subversion in the esoteric sense of the word.

Something else was needed, no longer borrowings from the distorted, if not reversed, image of Tradition as it appears in the organisations, and in the pseudo-religious, pseudo-racial community, which National Socialist Germany had to combat; but a powerful, effective, genuine link with Tradition, a link secured and maintained by the only means by which it has ever been re-established and consolidated: initiation.

If one thinks of the total rejection of modern prejudices, by which Hitlerism opposes all political doctrines of our time as well as of the centuries immediately preceding it; if one remembers the dream of universal hierarchy, based above all on blood, which was and remains his; and, above all, if one considers this resounding negation of the Jacobin idea of the ‘rights of all men’ to at least primary education, one cannot help but compare the spirit of the Führer with that of the ancient legislators, the spokesmen of the Gods.

In connection with Adolf Hitler’s suppression of idiots, mental defectives and other human waste, and with the entire biological selection effort carried out under his orders, especially within the SS elite, I have evoked the laws that the Delphic Apollo once dictated to Lycurgus. (The physical perfection that was demanded of the volunteers of the Black Order immediately brings to mind that which the same God, the Aryan par excellence, demanded of his priests to whom poor eyesight, or a single tooth that required care, barred the possibility of novitiate.)

The secrecy of all science, even of the profane, in the future Hitlerian civilisation and the efforts already made under the Third Reich to limit, as far as possible, the misdeeds of general education—that ‘most corrosive poison’ of liberalism—evoke the curse that, thousands of years ago and in all traditional societies, was aimed at all those who would have divulged, especially to people of impure blood, the knowledge which the priests had given to them.

They recall the very old Laws of Manu and the formal prohibition therein of teaching the science of the sacred books and the incantatory formulae to the Shudras (and, even more, to the Chandalas, Poukhasas, and other people of mixed blood).[2] The Shudras were not allowed to learn the sacred books. The most severe penalties were imposed in ancient India on the Arya who would have allowed himself to utter a secret text in the presence of a man of the servile castes, and on the Shudra, or half-breed, who would have heard it, even without having listened. Similar laws existed among all the peoples still attached, each through its blood and scientific elite, to the original Tradition—all science being, at that time, still ‘sacred’ and secret.

In his galling book, which is full of unintentional tributes to the Führer—the most malicious criticisms are, in fact, unnoticed praises—Hermann Rauschning describes Hitlerism as ‘the irruption of the primitive world into the West’.[3]
 

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Editor’s note: Given that by the time I began to familiarise myself with the racialist right, American National Socialism was already dying (Matt Koehl would die in 2014), what was left in the white nationalist forums is what we may call ‘the Boy Scouts view of the Nazis’. This comical regression in the US was nothing other than the final triumph of Judeo-Christian ethics before the broken statue of the real God of the Aryan man, Apollo. Savitri continues:
 

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In reality, it is not the ‘primitive world’ that is at issue here—not, at least, the ‘primitive world’ in the sense that Rauschning understands it—but the primordial world: the world before any break with the more-than-human Tradition.

The ‘savages’ to whom the Christian alludes, furious at having taken the wrong path, are by no means ‘primitives’ but degenerates: precisely what the West, which has just rejected the last of its Saviours, is heading for. The civilisation that the latter would have founded, if Europe hadn’t shown that it was already ‘too late’, had all the features of those powerful recoveries that occur throughout the cycle, each time shorter, but always inspired by the same nostalgia for the increasingly unthinkable Golden Age, the Age of Truth.

Certainly, irresistible forces, essentially telluric, possessed the fascinated crowds at the call of Adolf Hitler. And the grandiose night parades, by torchlight, to the sound of war songs, drums and brass bands gave off a real collective spell.

Why not? This too was part of the art of awakening immemorial instincts, of returning to Nature with its depth richness and innocence, after centuries of lies and emasculation. Despite this, it was not ‘the drumming of the savage peoples’ which, as Rauschning writes, dominated the shifting structure of the Third Reich and above all the thinking and aspirations of the Führer and the great leaders, known or hidden, of the S.S. Order, the elite within the elite. It was the eternal ‘music of the spheres’ of which Plato spoke, mute to carnal ears but everywhere present: subtle, indestructible, hovering even over Germany in flames, even over the degraded Europe after the disaster of 1945.

And those who were (and are) able to grasp its rhythm heard it—and were to continue to hear it after the defeat—even before the dwarfs disguised as ‘judges’ of the post-war carnival courts; even at the foot of the gallows, and in the concentration camps of the victors; even in the bending of the ‘consumer society’ imposed on the dismembered Reich and the colony Europe of the United States: a society with empty arsenals and full pantries, as demanded by the Jews, who had not forgotten anything but, alas, they learned a lot since the time of the Weimar Republic.

For that which is eternal cannot be destroyed. And the initiate is the one who lives in the eternal, and acts in the name of the very principles that govern the universe. A Hindu who, at the beginning of the Second World War and even before, had hailed in the person of Adolf Hitler an ‘avatar of Vishnu’ and the ‘chief of all Aryas’, told me that he recognised him as such by the fact that he wanted ‘to give back to the caste system its original meaning and then extend it to the whole world’. In him, he said, had reappeared the One who, a few thousand years ago, declared to the hero Arjuna: ‘From Me have emanated the four castes, created by the different distribution of qualities’.[4]

This ties in and confirms all that I have just said: the initiate being consciously identical with the Principle of all being or non-being, (having ‘realised’ the identity of his essence with Him).

____________

[1] Rauschning (op. cit.). page 266.
[2] Laws of Manu, Book IV, 80-81.
[3] Rauschning (op. cit.) page 287.
[4] The Bhagawad-Gîta, IV, Verse 13.

Categories
Hinduism India Liberalism Savitri Devi Souvenirs et réflexions d'une aryenne (book) Technology Who We Are (book)

Reflections of an Aryan woman, 37

India is rapidly industrialising—too rapidly, in the eyes of more than one Hindu who is aware of the dangers of mechanisation—despite the influence of Gandhi and all those who, with him or in parallel with his movement, have militated and still militate for the same reasons as him or others in favour of a systematic encouragement of handicraft. They are industrialising not because the masses aspire, as in Europe, to ever greater comfort but because their leaders have decided to do so. (The masses, for their part, ask for nothing, and would do well without all the ‘progress’ imposed on them!) And the rulers have decided so because they are convinced that only ever more advanced industrialisation could help to absorb the numerous available energies offered by galloping demography from one end of the country to the other, and then make India a modern, prosperous and powerful state, and thus prevent it from falling into the hands of some invader impatient to appropriate the riches of its soil and subsoil. This may be partly true. People who hold this view cite the example of Japan—with little justification, moreover, for they forget that, if we except the Ainos, aborigines driven to the very north of their islands, the Japanese are a people, whereas the Hindus are not, and hopefully never will be. They could only become so as a result of a gigantic intermingling of races, which would result in the irreparable loss of their Aryan and Dravidian elements; their disappearance into a nameless pot, biologically inferior to both, all the more so as the hundred million or so aborigines, and the lower castes containing a high proportion of aboriginal blood would have melted into it.
 

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Editor’s Note: Savitri and I are different here. I have never visited India and am not interested in doing so. All the Aryans who originally conquered it mixed. There are no longer pure Aryans there. While the ancient Aryan religion of India is worth studying, the current population is almost worthless. It is like Latin America, where the Europeans who conquered it in the 16th century have all mixed up. When I recently spoke about Colegio Madrid and a Nazi classmate with canary-yellow hair, I was referring to the Spanish refugees from the Franco regime who came to this continent a few decades ago. But even many of these leftists have already married mudbloods in my native country.

Savitri didn’t read William Pierce’s book on the history of the white race in which Pierce advised ‘extermination or expulsion’ as the only legit way of Aryan conquest. On this point, the priest of the 14 words (like the Pierce who wrote Who We Are) was wiser than the priestess.

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But industrialisation always involves the movement and coming together of people, men and women. It is therefore much more dangerous when those whom it brings into contact with each other are, as in India, of different races than when they are of more or less homogeneous origin. So far, less than a quarter of a century after the proclamation of their independence India has—despite partial industrialisation and all the efforts made to level the playing field, despite the official abolition of the caste system by decree of an anti-traditional Government modelled on the democracies of the West—resisted this danger.

I saw this in particular in 1958 in Joda, near Barajamda, and in the whole region around Jamshedpur, which is, or at least was at that time, the largest metallurgical centre in Asia. At that time, the aerial funicular was being built in Joda to transport the iron ore from the top of a hill, where it would be extracted, to the wagons that would receive it at the foot of the hill. I was a ‘site interpreter’ for the duration of the work. I saw the workers, in the corrugated iron room which served as their kitchen, preparing their meals on as many separate stoves as there were castes or rather sub-castes among them, and eating, grouped according to the same principle—each one among his own—to the great bewilderment of the German engineers, directors of the works, to whom this desire for separation seemed all the stranger as they had been told of the ‘abolition of castes’ in democratic India. They were poor Sudras, or less so, but as attached to their ancestral customs as any other orthodox Hindus. And presumably, they were no less insistent on remaining faithful to them, when it was no longer a question of food but of the marriage of their children. One could not help thinking, as one watched them live, that despite the increased importation of Western techniques, the immemorial atmosphere of Hinduism was not about to deteriorate.

And this impression was confirmed, if not reinforced, by the active part that these workers, and all those in the workshops and factories of the region, taking in the celebrations of all time. The same men who during the day had fixed rivets to the pylons intended to support the aerial cables of the funicular, danced until late at night to the rhythm of the sacred drums, repeating the mystic names ‘Hari Krishna!’ in front of the painted earthen statue, where the spirit of the most popular of all gods was supposed to reside for the duration of the festival. And the workers who supervised and maintained the huge ultra-modern machines, most of them imported from Germany, decorated these steel monsters with garlands of red Jaba flowers on the day when all labour ceased in honour of Viswakarma, the ‘Architect of the Universe’, the divine patron of workers. They decorated them with the same love with which their fathers, a generation earlier, had adorned their implements, hammers or pickaxes, with garlands very similar to their own. And the workshops, for once silent, were filled with the smoke of incense. And, unless, of course, he was a proven enemy of Tradition, the stranger who contemplated the scene—men, collected in the thought of the Divine, penetrated by the ritual character of their daily labour, in front of these black metallic masses, from which hung scarlet flowers—envied India, where technology has not yet desecrated work.

He came to wonder why, after all, it had desecrated it. These monstrous machines, half beings half things—‘beings’ insofar as their automatism proclaims the power of European genius, and more particularly of Nordic genius—are, like the sacrosanct Tradition itself, which the Indies inherited from the Sages of Vedic times, products of Aryan intelligence. They illustrate, to be sure, an aspect of that intelligence other than that to which the liberating teaching of the Sages bears witness. But they are, in a different age of the same Time Cycle, products of the conquering intelligence of the same race. By associating them once a year with the ancient cult of Viswakarma, do these brown-skinned men know this in the depth of their collective unconscious? And do they pay homage to the Aryan genius—divine, even in its crudest manifestations of the Dark Ages—as well as to the Creator whose power it reflects? One would like to think so. In any case, such an attitude could only reinforce the spirit of the caste system: the only force that is, in the long run, capable of opposing the biological levelling that mechanisation tends to impose, sooner or later, on a multiracial society, even one as traditionally hierarchical as that of India.

Personally, however, I believe that the possibility of India (as indeed of Japan, or any other country of true culture) retaining its soul while increasingly undergoing the inevitable grip of industrialisation, is linked to the persistence in it of an elite of race and character. This elite is at the same time a spiritual aristocracy, a living guardian of Tradition, in other words, of the esotericism which underlies, from more or less a distance, the usual manifestations of religion, confused with social life. Even the purity of blood in a more or less homogeneous people as a whole—or, in a multi-racial hierarchical civilisation, the continuation of the effective separation of the races—cannot dispense with the need to preserve such an elite at all costs. Without it, the best of the races will eventually become stultified under the ever more powerful influence of technocracy. It will gradually lose its natural scale of values and attach more and more value to purchasable goods. And if it retains some visible manifestations of an ancient faith, these will eventually become so meaningless that people will gradually abandon them, without even being pushed. (For a custom to survive, a minimum of sincere belief must remain attached to it. Who would think, for example, in today’s Europe, of settling a dispute by appealing to the judgement of God through the use of fire or water? And yet, one must believe that these methods were once effective enough to justify them, otherwise, they wouldn’t have been used for so long.)

It is certainly to be deplored that this spiritual elite to which I have referred—in this case, the minority of initiated Brahmins, worthy of their caste—has no more influence on the direction of public affairs in India in our time. And it is perhaps even more unfortunate that so many of those in power in India are staunch opponents of Tradition, anti-racists, poisoned with bad anthropocentrism drawn from the British Liberals, the Christian missionaries, or the Communists—everywhere but the sacred authors who have transmitted the Aryan wisdom of old to India. These people are merely continuing the policy of promoting the most inferior racial elements, begun by the British: the policy of universal suffrage and ‘free, secular and compulsory’ education, instituted by all or almost all the European powers, first at home and then in their colonies; the policy which goes hand in hand with the excessive industrialisation and human pullulation which belated Malthusian propaganda fails to check. However well-intentioned, they are the agents of those Forces of Disintegration which, as the Dark Ages rush to a close, have more and more free rein. There is, of course, no reason why India should not be included in the general decay of the Earth.

It is undeniable, however, that one of the few civilisations that has lasted for millennia and that still lives on its soil, retains, today as in the past, the Tradition that has provided its basic principles from the beginning. Without venturing to make predictions, it seems plausible that, as long as this civilisation remains alive, thanks to the link, however tenuous, that binds it to its true elite, India will not succumb to technocracy, whatever concessions it may be forced to make to subsist in an overpopulated and mechanised world.