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

Reflections of an Aryan woman, 17

No doubt all men have something in common, if only the upright posture and articulate language, which other living species do not possess. Every species is characterised by something which all its members have in common, and which the members of other species lack. The flexibility and purr of felines are traits that no other species can claim. We do not dispute that all human races have several features in common, simply because they are human. What we do dispute is that these common traits are more worthy of our attention than are the enormous differences between races (and often between human individuals of the same race), and the features that all living things, including plants, have in common.

In our eyes a Negro or a Jew, or a Levantine without a well-defined race, has neither the same duties nor the same rights as a pure Aryan. They are different; they belong to worlds which, whatever their points of contact may be on the material plane, remain alien to each other. They are different by nature—biologically Others. The acquisition of a ‘common culture’ cannot bring them together, except superficially and artificially, because ‘culture’ is nothing if it has no deep roots in nature.

Our point of view is not new. Already the Laws of Manu assigned to the Brahmin and the Soudra—and the people of each caste—different duties and rights, and very different penalties to the possible murderers of members of different castes. Caste is—and was in ancient India—linked to race. (It is called varna, which means ‘colour’, and also jat, race). Less far from us in time, and in this Europe where the contrasts between races have never been so extreme, the legislation of the Merovingian Franks, like that of the Ostrogoths of Italy, and the other Germans established in conquered countries, provided for the murder of a man of the Nordic race—of a German—penalties out of proportion to those incurred by the murderer of a Gallo-Roman or an Italian, especially if the latter was of servile condition.

No idea that is justified by healthy racism is new.

On the other hand, we do not understand this priority given to ‘man’, whoever he may be, over any subject of another living species, for the sole reason that ‘he is a man’. It is all very well for the followers of man-centred religions to believe in this priority and to take it into account in all the steps of their daily life. For them, this is the object of an article of faith, the logical consequence of a dogma. And faith cannot be discussed.

But that so many thinkers and so many people who, like them, do not belong to any church, who even fight against any so-called revealed religion, have exactly the same attitude and find the last of the human waste more worthy of concern than the healthiest and most beautiful of beasts (or plants); that they deny us the ‘right’ not only to kill without suffering, but even to sterilise defective human beings, when the life of a healthy and strong animal doesn’t count in their eyes, and that they will, without remorse, cut down a beautiful tree whose presence ‘bothers them’, is what shocks us deeply; what revolts us.

All these self-styled independent minds, all these ‘free’ thinkers, are, just as the believers of the man-centred religions and so-called human ‘dignity’, slaves of the prejudices that the West and a large part of the East. They have inherited it from Judaism. If they have rejected the dogmas and mythology of anthropocentric religions, they have retained their values in their entirety. This is as true of the eighteenth-century Deists as it is of our atheistic Communists. [Editor’s Note: The POV of this site about ‘neochristianity’ in a few words! Savitri continues:]

Although most anti-Communist Christians indignantly reject the idea, there is a profound parallelism between Christianity and Marxism. Both are originally Jewish products. Both have received the imprint of a more or less decadent Aryan thought: that of the subtle Hellenistic philosophy, overloaded with allegories and ready to accept the most unexpected syncretisms, in the case of the former—and of that ideology not of the true scientific spirit, which guards against error, but of what I will call ‘scientism’: the propensity to replace faith in traditional ideas by faith that is presented in the name of ‘Science’, in the case of the latter.

And above all, both are centred on the same values: on the cult of man, as the only being created ‘in the image and likeness’ of the god of the Jews, or simply as a being of the same species as the Marxist who glorifies him. The practical result of anthropo-centrism is the same, whatever its source.

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Amerindians Free speech / Free press Hinduism Miscegenation Savitri Devi Souvenirs et réflexions d'une aryenne (book) Vegetarianism

Reflections of an Aryan woman, 12

The question arises, however, as to the boundary between the two intolerances, or rather, between acts and gestures hostile to the order dreamed of by the legislator and ‘thoughts’, deep-seated convictions, attachment to values that contradict the basic propositions on which this order is based. It is certain that gestures, unless they are purely mechanical, presuppose thoughts, convictions and the acceptance of well-defined values. And it is also certain that any ardent attachment to given values will sooner or later be expressed in gestures—by creating ‘facts’. It will do so as soon as it can, that is, as soon as the pressure of the hostile forces which have hitherto prevented it, relaxes.

And in the meantime, if any public demonstration is prohibited for him—if he is, even as a feeling, considered ‘subversive’, even ‘criminal’, by those in power—he will express himself clandestinely: by word and deed, behind closed doors, among ‘brothers’. This is exactly how our attachment to the values of Aryan racism in its contemporary form, Hitlerism, has been expressed for a quarter of a century now. We are tolerated only insofar as we are invisible. And the immense hostile world in whose midst we are scattered, accustomed as it is to trust only its senses, believes us to be non-existent. Any clandestine thought is necessarily tolerated, or rather ignored, and for good reason!

Tolerance of the expression of another’s thought or faith, in a society based on norms which it seems to despise, is logically justified in only two cases.

Either one considers this thought or faith as not being likely to have any influence on the social life of the individual (and even less on that of his racial brothers), or one admits its harmfulness; its subversive character, its potential danger on the practical level—but, either we don’t esteem the representatives enough to judge them capable of sustained persistence, or we don’t believe in the efficacy of thought and faith, even when expressed, if the action they call for is impossible. We don’t admit the real danger.

The Hindu who has no objection to one of his sons worshipping Jesus, rather than the divine Incarnations known and worshipped by his fathers, has in view only one function of religion: leading the worshipper to the lived experience of ‘God’ to the realisation of the universal Self within himself. He presupposes that his son, while tending towards this supreme experience through his devotion to the Christ, will not break any of the ties that bind him to Brahmanical society. If he thought differently, if he suspected, for example, that the young man no longer had the same respect for the traditional laws concerning food and marriage; if he believed that he was now capable of eating flesh (and especially bovine flesh) or of procreating children outside his caste, and this because his new faith had given rise to a new mentality in him, he would be less tolerant.

The European who is refused entry to a Hindu temple is excluded not because of his metaphysics, which is held to be false, still less because of his race, if he is indeed an Aryan, but because of the culinary habits attributed to him, sometimes wrongly; but no regulation takes account, alas, of the exception! (Although Hindu society in general had long since accepted me, I was refused entry to one of the temples of Sringeri, the homeland of Sankaracharya, in South-West India, on the pretext that I had been, before embracing Hinduism, a beef-eater. And when I vehemently objected to this accusation, pointing out that I had always been a vegetarian, both before I came to India and afterwards, the priest told me that ‘my fathers, no doubt’ had not been vegetarians. I must confess, to be fair, that I was admitted to almost every other temple in India, including the one at Pandharpur in the Mahrat country.)

Hindu ‘intolerance’ being, like ours, essentially defensive, is understood that it manifest itself against any idea or belief, or metaphysical or moral attitude, seen as tending to undermine the traditional social order. But it will never be exercised in respect of a different traditional order, to change it by force or even by persuasion. This is, I repeat—and it cannot be repeated too often—the ‘intolerance’ of all the peoples of antiquity, minus the Jews. The judges who condemned Socrates to drink the hemlock because he ‘didn’t believe in the gods of the city’ would never have dreamt of imposing these same gods of Athens on an Egyptian or a Persian.

If they could have known in which direction ideas would evolve and history would unfold—Christian (or Muslim) proselytism, the Crusades, the Holy Inquisition, the suppression of indigenous religions in America—, they would have seemed as monstrous to them as they do to us, the much-hated ‘intolerants’ of today. And we, who would be ready to crack down with the utmost violence on all those who, by nature or choice, would oppose the resurgence of a social and political order based on Aryan racial values among Aryan peoples, would regard as absurd any attempt to preach our values to Negroes or, in general, to peoples of other blood than ours.

Even in Europe we distinguish between the ‘North’ and the ‘South’, the Germanic and the Mediterranean element even though the latter was already mixed with the blood of the Nordic conquerors in ancient times. After every conquest there is a gradual return to the race of the conquered, if no ‘caste system’ or at least no marriage laws guarantee the survival of the conquerors.

If Aryans with our mentality would have conquered the Americas instead of the Spaniards and Portuguese, they would have left the temples and the worship of the native gods intact. At most, seeing that they themselves were taken for gods from the start, they would have allowed themselves to be worshipped while trying, with all their might, to become and remain worthy of being so. And they would have punished, with exemplary severity, any intimacy between their own soldiers and the women of the country, or at least prevented the birth of children from mixed unions, thus preserving the purity of both races.

 

______ 卐 ______

 

Note of the Editor: The following passage from Breve Historia de México (A Brief History of Mexico) by José Vasconcelos portrays the Catholic ethos criticised by Savitri:

In sum, it is time to proclaim, without reservation, that both the Aztec and the [Mesoamerican] civilisations that preceded it formed a set of aborted cases of humanity. Neither the technical means at their disposal, nor the morality in use, nor the ideas, could have ever raised them, by themselves.

The only means of saving peoples thus decayed is the one used by the Spaniards: the miscegenation legalised by the Papal Bull that authorised the marriages of Spaniards and natives. And with miscegenation, the total replacement of the old soul by a new soul, through the miracle of Christianity. The fact that we have so many millions of Indians in Mexico should not demoralise us, as long as the traditional tendency subsists: that is, the effort to make the Indian a European by soul, a Christian, and not a pagan with the paganism of savages. On the contrary, the Indianism that they try to take back from the past, to return us to the Indian, is a betrayal of the homeland that, since the Colony, stopped being Indian.

That is why we have always talked about incorporating the Indian into civilisation, that is, into Christianity and Hispanism, so that all our children, united, enjoy a Mexico totally regenerated from its Aztec-ism, even the Indians and the children of the Indians!

Vasconcelos was pathetically wrong. It’s impossible to turn the Other into oneself. Vasconcelos died when I was one year old. He could never have imagined that the statue of Christopher Columbus would be vandalised by the slightly mesticized Indians that he idealised; removed from its pedestal by the government itself, and replaced by that of an Amerindian woman as I said in my post yesterday.

Incidentally, those who want to read a translation of mine from ten years ago of another passage from Vasconcelos’ book can do it at Counter-Currents.

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

Reflections of an Aryan woman, 11

I have likened our ‘intolerance’ to that of the orthodox Hindus, which is so different from that of Christians and Muslims. You will soon understand why.

If some young Brahmin tells his father that he feels a special devotion to some expression, visible or invisible, of the Divine, outside the pantheon of Hinduism, whether it be Jesus, or Apollonius of Tyana, or some European leader of our own time, in whom he believes he has discovered the mark of the ‘Avatar’ or Divine Incarnation, the father will, as a rule, find nothing wrong with it. He will probably propose to his son to place the image of his God, even if he is a living man, on the domestic altar among those of the traditional divinities already there.

The young man will no doubt accept. And no one in the family will mind, because in practice it will not change the rhythm of life at home: the ordinary will be the same, the daily rituals will be the same and the festivals will be celebrated in the same way. Nothing will change. There will be just one more image, among many, in the corner devoted to the Gods, and… a thought somewhat different from that of other Hindus in the head of one of the family members.

But thoughts cannot be seen. Even expressed, they only begin to be bothersome when you feel they could—when you least expect them—turn into shocking acts. Until then, they are tolerated; and he who has them, even if he is, in his heart, a Christian or even a Communist, is regarded as one of the sons of the house and the caste.

But if another son of this same Brahmin, without claiming to be a son of any master, or any teaching, of any foreign God, comes and declares to his father that he has eaten forbidden food, and in the company of people of low caste that tradition forbids—or worse still, if he says he is living with a woman who is not one of those whom the holy tradition allows him to marry, and that he has a child by her…

He will then—no matter how much devotion he may have to Hindu deities, no matter what justification he may invent to link his actions, willy-nilly, to some well-known episode of the Hindu past—be rejected by the family and the caste: excommunicated, relegated to the rank of Untouchable by all orthodox Hindus. He will have to leave his village, and go and live two or three kilometres away, in the agglomeration of aborigines (men of inferior race) and the descendants of excommunicates.

Editor’s Note: Compare Hinduism with Christian cuckoldry.

Even before the scandal with the other Matt’s wife, white nationalist Matt Heimbach, well-known in MSM, said: ‘And no, I do no think that miscegenation is a sin’. More to the point: ‘If my sister or brother was engaged in a mixed race relationship I would express my views but they are still my family’ (italics added—see this snapshot).

But Heimbach was right about one thing: traditional Christianity is not racist. Savitri continues:

It may not be so today in all Hindu circles. Under the violent or subtle action of the forces of disintegration, the traditional mentality is being lost, in India as elsewhere. It is nevertheless true that it would have been so only a few years ago; and that it would still be so now, in those Hindu circles whose orthodoxy has resisted both the example of the foreigner and the propaganda of a government penetrated by foreign ideas.

The fact remains that this attitude corresponds well to the spirit of Hinduism. I would say more: to the Indo-European spirit, and even to the ancient spirit. It could be expressed in the phrase: ‘Think what you like! But do nothing that will destroy the purity of your race, or its health, or contribute to the contempt or abandonment of the customs that are its guardians’. Whereas the injunction by which the intolerance of the religions that come from Judaism, intended for non-Jews, could be translated to something like this:

‘Do what you want’, or something like that. ‘There is no action against religious (or civil) law that is unforgivable. But don’t think anything that might lead you to question the articles of faith: the basic propositions of Christian or Mohammedan, or (nowadays) Liberal-Humanitarian and Marxist doctrine’.

To think, to feel, even about the unprovable and perhaps the unknowable, differently than a ‘faithful’ should, is the worst of crimes. It is for committing it that hundreds of thousands of Europeans were tortured, and eventually burned to death, in the days when the Holy Office was all-powerful; that millions perished, in or out of Europe, for refusing the message of Christianity, Islam or, later, of triumphant Marxism.

Compare all this with the attitude asserted in the aforementioned point 24 of the famous ‘Twenty-five Points’ of the National Socialist Party programme, proclaimed in Munich on 24 February 1920: ‘We demand freedom for all religious denominations in the State, insofar as they do not jeopardise its existence or violate the moral sense of the Germanic race’.[1]

This is, of course, an open door to a certain kind of intolerance, but not to that of the murderers of Hypatia, nor to that of the judges of Giordano Bruno or Galileo. It is the justification for the only ‘intolerance’ that the ancient world practised—that of the Roman authorities who persecuted the early Christians, not as adherents of any ‘superstition’ but as seditionists who refused to honour the images of the Emperor-god with the traditional grain of incense, as enemies of the state.

This is the condemnation of all other forms of intolerance, both that of the prophets and the ‘good’ Jewish kings of the Old Testament, and that of the Inquisitor Fathers.

__________

[1] Wir fordern die Freiheit aller religiösen Bekenntnissen im Staat, solang sie nicht dessen Bestand geführden oder gegen das Sittlichkeits – und Moralgefühl der germanischen Rasse verstossen.

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Buddhism Democracy Deranged altruism England Hinduism India Indo-European heritage Miscegenation Poetry Racial right Racial studies Savitri Devi Souvenirs et réflexions d'une aryenne (book) Third Reich Transvaluation of all values

Reflections of an Aryan woman, 2

Chapter II—False nations and true racism

‘We have to distinguish between the state as a vessel and the race as the content. This vessel only makes sense if it is able to preserve and protect its contents; otherwise it is worthless’.

—Adolf Hitler (Mein Kampf, 1935 edition, page 434)

Do not forget that it is considerations of race which distinguish a real people from a collectivity of men which does not deserve the name.

Such communities can be very different from each other. There are states where the population is a deeply mixed mass, where specimens of ‘pure’ appearance, if there are any, have children who do not resemble them; where children of the same family, who nevertheless seems ethnically homogeneous, are different races: one Negroid, the other Mediterranean, or almost, the third, marked with strong Amerindian characteristics. These are states, not peoples. There is, for example, a Brazilian state. There is a population (multiracial, and without segregation laws) who inhabit Brazil. There are no Brazilian people—nor, therefore, a Brazilian ‘nation’.

There are, on the other hand, states whose populations are made up of several peoples juxtaposed, but not fused together. This is the case of the United States of America [Editor’s note: Remember that this was written in the late 1960s], the Union of South Africa, Rhodesia, the Soviet Union, and India. It is by an abuse of language that one gives to the general population of any one of these States, the name of ‘people’ or of ‘nation’. There is, in fact, no natural link, no biological link, between an ‘American citizen’ of Anglo-Saxon, Irish or Mediterranean origin, and another ‘American citizen’ Negro or mestizo, or Jew…

Moreover, in the USA, as in the so-called ‘racist’ states of Rhodesia and South Africa, and more, Aryans and Negroes belong to the same Christian churches; are Methodists, Anglicans, Lutherans, Catholics or ‘Jehovah’s Witnesses’, as the case may be, but always without distinction of race. Since the realm of the true Christian is not of this world, biological considerations cannot be included…

If, favoured by the diffusion of a uniform way of life as well as of a common ‘knowledge’, and especially of self-distant common anti-racist ‘values’, the gangrene of interbreeding is gradually gaining the entire population, it is, for this, the irremediable decadence: the end of all culture, the end of all disinterested creation, that is to say of any activity other than that which consists in ‘producing’ always more, in order to acquire more and more material well-being. If, on the contrary, it is the healthy tendency of each race to remain separate from the others that prevails, the population will retain its heterogeneity. It will not become ‘a people’—much less a ‘nation’. It will remain what it is, namely a juxtaposition of two or more races living in harmony with each other to the extent that their primary diversity is recognised and accepted. [Editor’s note: Again, writing in the 60s, Savitri ignored that that is impossible in the long run.]

The Union of South Africa, so decried by anti-Hitlerites around the world for its so-called ‘racism’, is not such a multiracial state, or only very incompletely, despite its official program of ‘separate development of races’. It is only very incompletely so because, just like Rhodesia which, for its part, denies exalting racism, and like the USA which, despite the continued resistance of its segregationists, is fighting it, it confuses, as I said earlier, ‘Aryan’ and ‘White’. [Editor’s Note: Living in Mexico I can say that the few Jews I have come to know are phenotypically white, sometimes completely indistinguishable from real Aryans except for their last names (see e.g., here). This means that from now on I will use the terms ‘Aryan’ and ‘White’ as Savitri used them; being the ‘Aryans’ those whites who don’t have Jewish blood, though many Ashkenazi Jews are white: something that Richard Spencer has acknowledged in one of his recent podcasts.]

Far, for example, from removing the Jews from key positions in the country and, in general, from any profession in the exercise of which they are likely to acquire political or cultural influence, it gives them, because of their colour alone, all the advantages enjoyed by the ‘Whites’, advantages that she refuses to the Aryans of Asia, however illogical that is, and that, even if, like most Brahmans and many ‘Khatris’ of Punjab, they are fair complexion. Crossbreeding between Aryans and Jews is not prohibited in the so-called racist Union of South Africa—any more than it is elsewhere. It has never been so in any country of Christian population, if the Jew—or the Jewess—had, by baptism, been received into the religious community of her partner. He was so only in the Third German Reich, a State whose true religion was that of Blood and Soil—and, it is again, since 1955, in the State of Israel, whose people believe themselves, to the exclusion of everything else, ‘chosen of God’.

It is true that wherever there are two or more human races, whose nations all or almost all adhere to a centred religion, like Christianity, in the long run a tendency of interbreeding emerges. All true racism implies the negation of the dogma of the immense value of ‘man’ whoever he may be; the negation of the ‘apart’ character of man, and his integration into all other living species; the negation of the legal equality of ‘souls’ as well as of men’s bodies.

______ 卐 ______

 
I will now tell you about India, so that you can once again be proud to be Aryan.

To understand the history of the peoples who inhabit this vast portion of the continent—which includes, in fact, in addition to the current ‘Indian Republic’, the two ‘Pakistans’[i] and the island of Ceylon; a surface, in all, equal to that of Europe minus Russia—you must refer to the distant time when the first Aryan tribes, coming from the North, descended in successive waves on the Pays-des-Sept-Rivières (the Sapta Sindhu of the Sanskrit Scriptures) by the famous Pass of Khaïber, the Voie des Couquérants.

It was, according to Bal Gangadhar Tilak, commonly called Lokamanya[ii] Tilak; this Brahmin of Maharashtra, both scholar and mathematician, who demonstrated it by astronomical considerations—before the fourth millennium before the Christian era, therefore at the time of the very first Egyptian dynasties, several centuries before the construction of the pyramids of Giza; at the time when, in Mesopotamia, the Sumerian civilisation flourished in its oldest centres: in Erech, in Nippur, in Eridu, some fifteen hundred years before Sargon of Akkad. And the Aryas—which, in Sanskrit, means ‘those who command’, in other words, the men of the race of the lords—came, still according to Tilak, from the far North. They were the brothers of those who, closer to the common cradle of the race, were one day to be called the Germans, the Hellenes, the Latins, and whose languages presented deep similarities with theirs. Their ancestors had lived beyond the Arctic Circle, at a time when the lands of this region still enjoyed a temperate climate—that is to say before the axis of our planet tilted further; twenty-three degrees. They had awaited in worship the return of the Sun—the victory of the Day after the long nights streaked with aurora borealis—and they had sung the splendour of the sky and venerated the stars (the ‘brilliant’ or ‘Devas’) which did not go to bed.

During the centuries that they had taken to cover, in stages, the immense distance which separated them from the divine arctic homeland, the Aryas had preserved some of these hymns. Their bards had composed others, and soon, during the gradual conquest of the hot lands, where to improvise new ones. For a very long time transmitted from mouth to mouth, 1009 of these poems—finally written—have come down to us. The whole constitutes the Rig Veda: the oldest sacred text in India, which pious Brahmans still chant today.

The Aryas were a few thousand—perhaps, over time, a few tens of thousands—in front of all these hostile peoples and tribes, which they called Dasyus, or dwellers of the woods, or the Rakshasas or demons. It is possible that they found, already in force in the society of Harappa and Mohenjo-Daro, a hereditary system of a division of labour. But it was they who gave such a system, if it existed, racial significance, and classified the population of India into immutable castes. They could not do otherwise if they wanted to preserve their physical and moral characteristics for their Aryan race, in other words, if they wanted to survive.

They probably began by mixing freely, if not with the Aborigines at least with the Dravidians, technically more advanced than them until they grasped, in all its tragic horror, the danger of interbreeding. It was then that the caste system was formed: the division of the population of the Indies into a minority of dwijas or twice-born Arya (because they had to know this ‘second birth’ which the spiritual initiation represents), and an immense majority of Shudras, people with dark skin, intended for servile work. At the bottom of the scale—out of all caste—were rejected the Negroids, Negro-Mongoloids and people of the Munda type: the oldest inhabitants of Indian soil. The ‘twice-born’ shared power. Spiritual authority was henceforth the privilege of the Brahmans; temporal power, that of the Kshatriyas; and this power which already gave, in a society much less attached than ours to material goods, wealth, born of commerce, the prerogative of the Vaishyas.

Disinterested scientific knowledge and above all spiritual knowledge was reserved for the Aryas, and very soon only for the Brahmans and Kshatriyas. It was unthinkable that a young Soudra, even exceptionally gifted—and all the more reason a Chandala, below any caste—were taught the supreme truths, or that he was taught to recite, even that recited before him the most beautiful invocations to the Devas or the most powerful ritual formulas. Frightful penalties awaited those who would have dared to transgress this defence, and those in favour of whom, it would have been transgressed.

Since then, many things have happened, many transformations have upset Indian society, like all societies. In spite of everything, forbidden unions took place; children were born whose parents did not belong to the same caste…

One could photograph and classify specimens of all both racial and professional groups in India. We would thus obtain a huge collection of types gradually going from Negroid or even Australoid to pure Aryan—an Aryan often purer than the majority of his brethren in Europe (at least in Southern Europe). There is maybe, very light, with brown or gray eyes (exceptionally blue or blue-green), hair ranging from black to reddish brown, with perfectly Indo-European features. It is little, one will say. This is a lot if we remember that at least sixty centuries separate the present day from the time when the first Aryan tribes emerged from the Khyber Pass.

In any case, the facts that I have just recalled here clearly show that the Indies are no more ‘a people’ than are the United States of America, the Soviet Union or the South African Union.

But there is a difference: while in each of these countries a common dogmatic faith, the dissemination of which is encouraged—and a clearly anti-racist faith, or one concerning the other world and indifferent to racial issues, let it be it is Marxism or any form of Christianity whatsoever—tends, in spite of everything, to bring the races together; constitutes, in any case, a permanent brake on the instinct of segregation, in India, it is the opposite which occurs. There the religious tradition itself proclaims the congenital inequality of ‘souls’ as well as of bodies, and the natural hierarchy of races, dominated by the Aryan race—in exactly the same spirit as Hitlerism—and thus encourages segregation.

Over the centuries, we have tried, either in the name of a philosophy denying Life, or in the name of ‘practical necessities’, to kill this racist tradition. We did not succeed. Buddhism referred its followers to monastic life, but had in practice as a result of mixing the castes without causing the extinction of the human species. He ended up being swept from India. Guru Govinda Singh, the founder of the Sikh warrior sect, had wanted to take his followers from all castes, claiming to take into account only the individual worth of each man. But this concern for combative efficiency, this requirement for essentially Aryan qualities such as the spirit of sacrifice, the sense of responsibility, the joyful acceptance of discipline, even a very hard one, etc., have resulted in it being mostly Hindus from Aryan castes who came to him. One only has to look at the Sikhs to see it. No Government of the present ‘Indian Republic’ will succeed where Guru Govinda Singh and, centuries before him, the Buddha himself, failed…

In other words, India will never be ‘a nation’. Nor will they—hopefully at least—be ethnic chaos without a racial elite: the caste system, even with its current weaknesses, will save them from such a fate. They will remain an association of peoples and races, united by the only common civilisation which is in accord with their natural hierarchy. Because Hinduism is more than a religion in the sense in which we hear this word today in the West. It is a civilisation; a civilisation dominated by Aryan racism, made acceptable to many non-Aryan races, thanks to the dogma of karma and the transmigration of souls.

If one day Hitlerism succeeded in conquering Europe, it seems to me almost certain that over the following centuries the mentality of the average European would come closer and closer to that of the Orthodox Hindu of any caste. I will tell you, as an illustration of this, an episode from my life in India.

It was during the glorious year—1940—shortly after the start of the French campaign. I was living in Calcutta—unfortunately, despite my best efforts, I had not managed to return to Europe in time. And I had a young servant named Khudiram, a fifteen year old teenager, Shudra, from the Mahishya sub-caste (West Bengal farming community), very dark skinned, with slightly slanted eyes, with a flat face—not Aryan at all!—and perfectly illiterate. One morning, coming back from the fish market (where he went every day to buy something to feed the cats) this boy said to me triumphantly: ‘Mem Saheb, I worship your Führer, and wish with all my heart that he wins the war!’

I was speechless. ‘Khudiram’, I said, ‘do you worship him only because you know, like everyone else, that he is victorious? You don’t know anything about the story of his life and his actions’.

‘It may be’, the teenager replied, ‘that I’m just ignorant. But this morning I got to know a grown-up at the market who is at least twenty years old and can read. And he told me that your Führer is fighting, in Europe, in order to root out the Bible, which he wants to replace with the Bhagavad-Gita’.

I was speechless again. I thought, in the blink of an eye: ‘The Führer would be very surprised if he knew how to interpret his doctrine in the Halls of Calcutta!’ Then I recalled a passage from Song I of the Bhagavad-Gîta, as I knew it in the beautiful translation of Eugène Burnouf: ‘From the corruption of women proceeds the confusion of castes—therefore of races. From the confusion of castes comes the loss of memory; from the loss of memory comes the loss of understanding, and of it all evils’.[iii] And I thought, What else has Adolf Hitler done, but repeat these eternal words, and act according to their mind?

I said to Khudiram: ‘The ‘great’ you speak of was right. Repeat what he taught you to anyone who wants to hear you. I give you a day off for this purpose—and a rupee to pay for a cup of tea for your friends. Go, and use your freedom for a good Cause!’

The kid, very happy, was about to leave the kitchen where this interview had taken place. I couldn’t help but hold him back for a moment and ask him what made him so enthusiastically want this ‘New Order’ which, however, hardly favoured people of his race. ‘Do you know, Khudiram’, I said to him, ‘that to replace the Bible with the Bhagavad-Gita in distant Europe and in all the countries which come under its influence, would be equivalent to extending to practically the whole earth a caste system parallel to that of the Indies? And do you know that as Shudra you wouldn’t have any chance of promotion in my Führer’s New Order? And do you love him despite that?’

I will never forget the teenager’s response—the response of the non-Aryan masses in India, loyal to a racist Tradition that goes beyond them, from the mouth of an illiterate youth: ‘Certainly I know that. I want your Führer to win because the order he tries to establish wherever he can is in accordance with the spirit of the Shastras; because it is the divine order; the true order. No matter what place he gives me, to me! I am nothing; I do not count. It’s the truth that counts. If I was born into a very humble caste, it is because I deserved it. I have faulted, and seriously, in my past lives. If, in this life, I remain faithful to the rules of my caste: if I do not eat prohibited foods; if I marry a girl among those that are allowed to me, and do not desire any of the others, I will be reborn a little higher in the scale of beings. And if I persevere, from life to life, in the path of purity, who knows? One day—in many centuries—perhaps I will be reborn as a Brahmin? Or among these new Aryas of Europe who also worship your Führer?’

In successive waves, descended the Khaïber Pass. The child of the Tropics paid homage to them after sixty centuries. And I thought of my German comrades—my brothers in the Hitlerite faith—whose armored divisions then followed each other along the roads of France. The child of the Tropics paid homage to them too, because their faith is the modern expression of the Aryan Tradition of always.

______ 卐 ______

 
England’s real crime against India is not to have exploited the soil and the people on an unprecedented scale, but was to have inculcated into the heads of thousands of Hindus of higher castes, anti-racialist democratic principles, anti-traditionalist principles, along with an ominous humanitarianism when not an out-and-out anthropocentrism; and finally to have introduced into the administration of that vast sub-continent such measures as tended to promote the least valuable racial elements of the population.

The whole system was conceived in order to take away from the Hindus, in general, and especially from the high-caste Hindus—i.e., from the Aryan elite of India—every scrap of political power, already within the more and more ‘Indianised’ administration that the British were setting up themselves, before their departure, which they had felt was unavoidable. It was enforced by the authority without appeal of the colonial power. One could not change it. One only could, from an Aryan racialist standpoint, try to limit the mischief that would result out of its applications. And in order to do that, one had to act as though one accepted the absurd principle of the ‘right’ of any majority to power, regardless of its value, simply because it represents the greatest numbers and strive to make the Hindus a majority at the expense of other communities. (Editor’s note: With their obsession with JQ, white nationalists have been blinded to seeing the beam in their own eye – in this case, the egalitarianism imposed on this colony of the British Empire.)

One therefore had to try to give to the most backward of the most degenerate of Aborigines—to the half-savages of the hills of Assam—a (false) Hindu consciousness. One had to bring them to proclaim themselves ‘Hindus’, sincerely, by telling them how tolerant Hinduism is, but by forgetting to mention the caste system that it upholds. One had to try to bring (or rather bring back) the Indian Christian or Muslim (both, as a rule, sprung from low-caste Hindus converted to one of the two foreign creeds) to Hinduism. And for that one had to surmount the repugnance of most Hindus to accept them, for never yet had Hinduism taken back into its fold anyone who had left it or had been expelled from it (and declared Untouchable). One could fall out of one’s caste and land into Untouchable. One could not re-enter it. But one had to change that, if power was not to pass entirely into the hands of the non-Aryan majority of the population of India. For alone could a (false) nationalism—a European style nationalism, necessarily false in the case of any multiracial society—bring about the change and unite the Hindus under a no less false parliamentary system imposed up in them against their tradition, and against the Aryan Tradition, of which their elite had remained up till then the sole depositary.

I was then employed as a lecturer and as a ‘missionary of Hinduism’ by the ‘Hindu Mission’, a half-religious, half-political organisation which, for more than thirty years already, had been striving to recover from Hinduism all those who were (or whose fathers were) out of it, for whatever reason. Full of bitterness towards historical Christianity because of the role it played in the West—ardent admirer of Emperor Julian and Hypatia, no less than of Wittekind—I once introduced myself to the President of the Mission, Swami Satyananda. I had offered my services to him. He asked me what attracted me to India, and I quoted him, translating them into Bengali:

Rama, Daçarathide honoured with the Brahmans,
You whose blood is pure, You whose body is white,
Said Lakshmana, hi, sparkling tamer
Of all the profane races! [iv]

I had told him that I was Hitlerist and Pagan—still regretting the conversion, by snatch or by force, of my native Europe to the religion of Paul of Tarsus—and that I wanted to work to prevent the one and last country to have kept (in part at least) the Aryan Gods—India—from following the bad example of the West and from falling, too, under the spiritual influence of the Jews. I told him I wanted to help make India our ally, in the fight against false ‘values’.

He had accepted me and given me full freedom of expression provided that he told me, I place myself, in my speeches to crowds, ‘from the Hindu point of view’ and that I ‘take into account the particular circumstances from the country’. ‘I consider’, he added, ‘Your Master as an Incarnation of Vishnu, an expression of the divine Force which preserves what deserves to be preserved. And his disciples are in my eyes our spiritual brothers. But you will have to make concessions here, at least as long as the English are there; otherwise you will not be able to compete with the propaganda of Christian missionaries who preach “man”, regardless of race. Think about it!’

I had to ‘think about it’! No appeal to a mass, and especially to a multiracial mass, is possible without certain compromises. We could not ask the Shudras (or the Untouchables) converted to religions of equality, to come out and reintegrate Hinduism, without giving them the impression that they would lose none of their acquired ‘rights’…

The English administration, antiracist in principle (despite a racial segregation limited to worldly relations, and which did not apply to Jews, moreover) made no difference between a Brahmin, Indo-European by blood and mentality, and the last of the Nagas or Koukis of Assam, especially if the latter represented in the Assembly either the Christians or the ‘shudra castes’, that is to say the Untouchables, of his province. It was not my fault if she had this attitude, and if she tended to ‘Indianise’ as much as she could the legislative bodies and the public services, in this spirit that was other than that of decadent Europe; of that Europe which would soon reject Hitler’s renaissance with the stupid vehemence we know.

______ 卐 ______

 
If we had won the war, India—that she would have remained ‘British’, which is unlikely, despite the Führer’s desire (before the war) not to touch the British colonial empire—or that it had become independent—would have very quickly got rid of the democratic reforms introduced by the English and would have returned to its immemorial tradition: to the Tradition of the Aryas…

I have often wondered to what extent the few Englishmen who seriously wanted their country’s collaboration with the German Reich—those Englishmen who were, almost all, from the start of World War II, interned ‘preventively’ in the name of the Law 18 B, realised the magnitude of the transformation this would have brought about, and the repercussions it would have on the future of their people and the world. I knew one well—Elwyn Wright, physically and mentally, one of the most beautiful specimens of Aryan that I have met—who was aware of it, and who wanted this collaboration precisely because of that. But how many were there like him?…

One of the tragedies of our time is that, taken en masse, it is the enemies of Hitlerism, and in particular the Jews, and intelligent Christians, who have understood this best. They hated him, no doubt; but they detested him precisely for what makes him greatness and eternity: for his scale of values, centred not on ‘man’, but on life; for its possibility of becoming very quickly—once associated with rites—a real religion. They hated him because they felt, more or less confusedly—and sometimes very clearly—that his victory would mean the end of everything that, for at least two thousand years (if not two thousand and four hundred), the Western world has known and loved; the negation of the values which, for so long, helped him to live.

It should be noted that at least one of the most brilliant French collaborators—and one of those who paid with their life for their friendship for regenerated Germany—Robert Brasillach, himself was aware of the character essentially ‘Pagan’, from Hitler mysticism. He collaborated with Germany despite this; not because of it. And he has on several occasions, in particular in his novel Les Sept Couleurs, underlined the impression of disorientation, of somewhat frightening strangeness, which he felt in his neighbours across the Rhine, in spite of all the weather. Admiration he had for their rebirth, both political and social. ‘It is’, he writes, speaking of Adolf Hitler’s Germany, ‘a strange country, further from us than the most distant India or China, a pagan country’…

Among the French collaborators as well as among the English 18 B’s I have only met very few people who are sincerely Hitlerites, although they are aware of the philosophical implications of Hitlerism. I will say more: there were, even at the time of the greatest glory of the Third Reich, very few true Hitlerites among the millions of Germans who acclaimed the Führer. One of the purest that I have had the joy and the honour of knowing—the Oberregierungs-und Schulrat Heinrich Blume—told me in 1953 that the number of Germans who had given themselves entirely to the Movement knowing fully this they were doing, never exceeded three hundred thousand. We are far from the ninety-eight and a half percent of the voters of the Reich, who had brought the Führer to power! The vast majority of these had voted for the reconstruction of the German economy and the regeneration of the social body, not for the return to the fundamental truths of life and for the ‘fight against time’ that Hitlerism involved, and of which they did not even realise. (Editor’s note: This explains why the Allied denazification process was so easy.)

Even more: there are Germans who—like Hermann Rauschning, the author of the book Hitler Told Me—withdrew from the Movement as soon as they realised the pagan character of Hitler’s Weltanschauung. And it should be noted that they did not realise this until they had gained the Führer’s confidence enough for him to admit them into his small circle of insiders or partially insiders. For there was a difference between the teaching given to the people in general and that which the disciples received; a difference, not in content, but in clarity. For example, Point 24 of the famous ‘Twenty-five Points’ specifies that the Party, while proclaiming the widest religious tolerance, sticks to a ‘positive Christianity’—in other words, to there is something ‘positive’, that is to say true, in conformity with tradition, in historical Christianity—but that it condemns and combats any religion or philosophy ‘which shocks the moral sense of the Germanic race, or which is dangerous to the State’.[v] He (no doubt deliberately) omits to recall that any religion which turns its back on the realities of this world, and in particular on the biological realities, to the point of allowing the marriage of people of different races, provided they are members of the same ‘church’, as well as any religion or philosophy who exalts ‘the man’, even deficient, even to the last degree of physical or moral (or physical and moral) degradation, can only be a public danger, in the National Socialist State.

The Führer defends himself in Mein Kampf from aiming in the least at religious reform. ‘It is criminal’, he writes, ‘to try to destroy the faith accepted by the people, ‘as long as there is nothing that can replace it’.[vi] He further writes that the mission of the National Socialist Movement ‘does not consist of religious reform, but of a political reorganisation of the German people’.[vii] But what he does not write—what he could not write in a book intended for the great mass of a people Christianised since the ninth century and believing himself, at least for the most part, to be Christian—is that any regime based, as was the National Socialist regime, on the negation of the intrinsic value of everything man, regardless of his race and his individual worth, is necessarily the antithesis of a Christian social order. Because every Christian society has for principle the respect of ‘the human being’ created, whatever it is, ‘to the image and likeness’ of a transcendent and personal God, essentially a friend of man. What Adolf Hitler could not tell the masses is that any political regime based on a doctrine centred on Life and its eternal laws necessarily has a more-than-political meaning. His own success depended on the voice of the masses, because we must not forget that he took power ‘legally’, that is to say ‘democratically’.

This more-than-political significance of Hitlerism, only in Germany fully grasped the Führer himself and the National Socialist elite: the initiates of the Thüle-Gesellschaft; the teachers and the best pupils of the Ordensburgen, where the members of the SS were formed. The mass of the people did not feel it, and would have been astonished, if someone had shown it to them, with all its implications; if, for example, someone had made him understand that Christianity and Hitlerism are two different and incompatible paths, open to the Eternal, and that the same person cannot follow both, but must choose. (Editor’s note: Therefore, white nationalists have chosen evil.)

Outside of Germany—and outside of India, of Aryan tradition—a thinking elite loved or feared or hated Hitlerism because of its true nature. The Jewish elite cursed him for reasons far more profound than the secular secret hostility which opposed Israel to the Germanic world. The enormous mass of men from all countries—indifferent to ‘politics’—feared him without knowing exactly why, in reality because they vaguely felt in him the negation of all anthropocentrism; the ‘Starry Space Wisdom’ (as I have called it myself) as opposed to ‘the love of man’ and the concern for his happiness, in this world or in another.

_______________

[i] This was written before East Bengal ceased to be called ‘Pakistan’, to become ‘Bangladesh’, which simply means ‘Bengal’.

[ii] ‘Honoured with men’.

[iii] Bhagawad-Gîta, I, verses 41 and following.

[iv] Leconte de Lisle (The Arc of Çiva; Ancient Poems).

[v] ‘Wir fordern die Freiheit Aller religiösen Bekenntnissen im Staat, solang sie nicht dessen Bestand gefährden oder gegen das Sittlichkeits—und Moralgefühl der germanischen Rasse verstoßen’.

[vi] Adolf Hitler, Mein Kampf German edition 1935, pages 293-294.

[ [vii] Adolf Hitler, Ibid, page 379.

Categories
Constantinople Hinduism Kali Yuga Marxism Miscegenation Savitri Devi Souvenirs et réflexions d'une aryenne (book) Third Reich Welfare of animals

Reflections of an Aryan woman, 1

Editor’s Note: Memories and Reflections of an Aryan Woman by Savitri Devi was written in 1968, 1971 and published in 1976. While the book edition I plan to publish on Daybreak Press contains the entire text of Memories, the following is only the first abbreviated chapter.

It wouldn’t make much sense to publish a new edition but the edition of the image below is out of print (in case it isn’t please let me know).

Yesterday, when I saw a few seconds of the last video of Richard Spencer chatting with his English colleague, I could no longer bear the lack of gravitas of these two pundits of the alt-right. Lack of gravitas is poison for priests or priestesses of the sacred words. In Savitri’s prose, ‘pale imitations [of NS] without heart’.

Since it is a long text, if you do not have time to read it pay attention to the words I highlighted in bold-type:

 

Chapter I—The Religion of the Strong

‘Enochia, monstrous City of the Manly, Den of the Violent, Citadel of the Strong, Which has never known fear or remorse’. —Leconte de Lisle (‘Cain’, Barbaric Poems)

If I had to choose a motto for myself, I would take this one—pure, dure, sure (pure, hard, certain)—in other words: unalterable. I would express by this the ideal of the Strong, that which nothing brings down, nothing corrupts, nothing changes; those on whom one can count, because their life is order and fidelity, in accord with the eternal…

Free yourself from two deadly superstitions: the search for ‘happiness’ and concern for ‘humanity’… Help the animal and the tree—and defend them against the selfish and mean-spirited man…

But those who have the Word, father of thought, and among them the Strong especially, have something better to do than pursue ‘happiness’… The pleasure or the displeasure, the happiness or the discontent of the individual does not count. Well-being—beyond the minimum that is necessary for each to fulfil his task—does not count. Only the task counts: the quest for the essential, the eternal, through life and through thought…

He who has the Word, father of thought, and who, far from putting it in service of the essential, wastes it in the search for personal satisfactions; he who has technology, fruit of thought, and who makes use of it especially to increase his well-being and that of other men, taking that for the main task, is unworthy of his privileges. He is not worthy of the beings of beauty and silence, the animal, the tree—he who himself follows their path. He who uses the powers that the Word and thought give him to inflict death and especially suffering on the beautiful beings that do not speak, in view of his own well-being or that of other men, he who uses the privileges of man against living nature sins against the universal Mother—against Life—and the Order that desires noblesse oblige. He is not Strong; he is not an aristocrat in the deep sense of the word, but petty, an egoist and a coward, an object of disgust in the eyes of the natural élite.

All society, all ‘civilisation’ that proceeds from the same aspiration to human well-being above all, to well-being or human ‘happiness’ at any price, is marked by the seal of the Powers of Decadence, enemies of the cosmic order of the play of forces without end. It is a civilisation of the Dark Age. If you are obliged to suffer it, suffer it by unceasingly opposing it, denouncing it, combating it every minute of your life. Make it your glory to hasten its end—at least to cooperate with all your might with the natural action of the forces leading to its end. For it is accursed. It is organised ugliness and meanness.

Rid yourself not only of the superstition of ‘happiness’, if it ever allured you, but also that of man. Protect yourself from the attitude, as vain as it is stupid, that consists in trying ‘to love all men’ simply because they are men. And if this attitude was never yours, if, from childhood, you were impermeable to the propaganda of the devotees of ‘humanity’, give thanks to the immortal Gods to whom you owe this innate wisdom…

For ‘man’, who is esteemed so highly, is not a reality but a construction of the mind…

The most perfect Nordic specimen, whose heart is noble and whose judgment is firm and just, and whose features and carriage are those of the Greek statues of the finest age, is ‘a man’. A Hottentot, a Pygmy, a Papuan, a Jew, a Levantine mixed with Jews, are ‘men’. ‘Man’ does not exist. There exist only quite diverse varieties of primates that by convention are called ‘human’…

The ethnic chaos of the masses of a metropolis at the forefront of technological progress tends to acquire a uniformity of grayness, a kind of manufactured homogeneity—desired by those who control the masses—a sinister caricature of the relative unity natural to people of the same blood that binds a scale of values and common practices; a uniformity which, far from revealing a ‘collective mind’, at whatever level of awareness, reveals only the deterioration of a society that has definitively turned its back on the eternal—in other words: a damned society.

But one can still sometimes discover an exceptional individual within such a society, an individual who disdains the ethnic chaos that he sees around him and of which he is perhaps himself a product, and who, in order to escape, adheres to some doctrine of the extinction of the species, or even puts himself completely at the service of a true race, with all the renunciation that entails for him. The mechanism of heredity is so complex and the play of external influences so random that it is not possible to envisage who among the children of a declining society will become such individuals—no more than it is possible to envisage which new-born member of a tribe will aspire one day to something other than received values and ideas, or which child raised in a particular faith will hasten to leave it as soon as he can…

If there were an Aztec who was shocked by the sacrifices offered to the gods of his people, this man would be among the first to adopt the religion of the Spanish conquerors; and an Aryan of Europe who, in our time, feels only contempt for the ‘Christian and democratic’ values of the West and dreams of a society in the image of ancient Sparta, adheres, if he has a taste for combat, to the Hitlerian faith.

* * *

Thus there is no moral obligation to love all men, unless one postulates a duty to love all living things, including the most harmful insects, because a man (or a group of men) that, by nature or choice, spreads ugliness, lies, and suffering, is worse than any harmful insect. It would be absurd to fight the one, the least powerful and therefore the least dangerous of all, and to tolerate—and worse, to ‘love’—the other.

Love, therefore, the higher man, the Aryan worthy of the name: beautiful, good, and courageous; responsible; capable of all sacrifices for the achievement of his task; the Aryan healthy and strong. He is your brother and your comrade in arms in the fight of your race against the forces of disintegration, he whose children will continue this sacred fight in your place, when your body is returned to the elements.

Respect the man of noble races other than your own, who carries out, in a different place, a combat parallel to yours—to ours. He is your ally. He is our ally, be he at the other end of the world…

But despise the mass man with his empty heart and shallow mind; the mass egoist, mean and pretentious, who lives only for his own well-being and for what money can buy. Despise him, while using him as much as you can. If he is of our race and sufficiently pure, then from him children can be born who, educated in our care at a time when we will again have our say, will be worth infinitely more than he is. It is the best, perhaps the only, service he can render. Any time that a man of good race, cheerfully integrated into ‘consumer society’, disappoints you, tell yourself that he does not count as a conscious individual; only his blood counts. See in him only what the breeder of horses or dogs considers in his subjects: his pedigree. Let us be frank: what he says, believes, and thinks is of no importance.

As for the enemy of immutable values, the enemy of Nature and Life—he who would like to sacrifice the most beautiful to the least beautiful or the downright ugly, the strong to the weak, the healthy to the suffering, sick, and defective; he who rises up, alone or in a group, against the eternal: fight him with all the ardour of your heart, all the force of your arms, all the power of your intelligence. It is not necessary to hate him. He follows his nature and achieves his destiny while being opposed to the eternal values. He plays his role in the cosmic dance without beginning or end…

Fight him with violence; fight him without violence—as the case may be. Fight him by thinking day and night of the opposition between your role and his.

* * *

Extremely rare are the alleged doctrines of ‘liberation’, and rarer still are political doctrines (if their base is ‘philosophical’) that meet this condition. If one of them, while not meeting it, under the pressure of a need of the human heart as old as mankind, adopts rituals, it will tend to give rise to a false religion—to a sacrilegious organisation, in other words, a counter-Tradition. This is, in our age, the case with Marxism, insofar as a pretence of ritual life began to be introduced there. The humble and sincere Slavic peasant who, among many others, waits in front of the mausoleum of Lenin for the moment when he will finally be allowed to gather in the presence of the body, rendered artificially incorruptible, of the man who made the ideas of the Jew Marx the basis of a world revolution, is a man of faith. He came there in pilgrimage, to nourish his devoted heart, as his fathers went to prostrate themselves, in some famous church, in front of a miraculous icon. The food of the heart remains, or has become again, for him more significant than that of the stomach. There he would remain, if need be, for two days without eating and drinking, to live in the minute when he will pass in silence in front of the mummified flesh of Lenin. But the heart lives on truth, on contact with that which is, always and everywhere. The untruths that it believes divert it from this contact and leave, sooner or later, a hunger for the absolute. But the whole philosophy of Marx, adopted by Lenin as the foundation of the proletarian State, is based on flagrant untruths: on the assertion that man is nothing more than what his economic milieu makes of him; on the negation of the role of heredity, therefore of race; on the negation of the role of superior personalities (and races) in the course of history. The sincere man, religiously devoted to the Masters who have exalted this error in theory and unleashed from it a revolution on a worldwide scale, serves unknowingly the Forces of disintegration; those which, in the more or less dualistic terminology of more than one traditional teaching, one calls the ‘Powers of the Abyss’.

Among the doctrines of the twentieth century called political, I know of only one that, while being in fact infinitely more than ‘political’, meets the condition sine qua non, without which it is impossible for a Weltanschauung, even with the aid of ritual, to be used as the basis of a true religion, namely, that it rests on eternal truths, exceeding by far mankind and its immediate problems, not to mention the particular people to whom it was initially preached and the problems they had then. Only one, I say, and I speak of the true Aryan racism, in other words, Hitlerism.

* * *

In a passage of his novel The Seven Colors, [i] Robert Brasillach describes the consecration ceremony for the new flags of the Third Reich at one of the great annual meetings at Nuremberg, at which he himself was present. After the imposing procession of all the organisations dependent upon or attached to the National Socialist Party, the Führer solemnly advanced under the eyes of five hundred thousand spectators crowded on the steps of the immense stadium, on which reigned an absolute silence. One after another, he raised the new banners and put them in contact with the ‘Blood Flag’: the standard that his earliest disciples had carried during the Putsch of 9 November 1923 and to which the blood of the Sixteen who fell this day had given a sacred character. In this way, each flag became similar to that one; ‘charged’ like it with a mystical fluid by participation in the sacrifice of the Sixteen. And the French writer remarks, quite justly, that he whom the religious meaning of this act escapes ‘does not understand anything of Hitlerism’. He emphasizes, in other words, that this act is a ritual.

But this ritual, to which many others can be added, would never have sufficed to give Hitlerism the character of a religion, if it had not already been a more-than-political doctrine: a Weltanschauung. And above all, it would have been unable to make it a true religion, if, at the base of this Weltanschauung, there had not been eternal truths and a whole attitude which was not (and does not remain), in last analysis, anything other than the quest for the eternal even in what changes—the traditional attitude par excellence.

These words may seem strange in 1969, more than twenty-four years after the defeat of Hitler’s Germany on the battlefield and the collapse of its political structure. They can seem strange, now that one would seek in vain, in the whole geographical region covered by the Third Reich, a visible sign of the resurgence of National Socialism such as the Führer intended it, and that the majority of the organisations which, beyond the old frontiers of the Reich, claim they would rescue the condemned Movement, are just pale imitations without heart, or just lamentable caricatures, sometimes in the service of other goals. But the value of a doctrine—its truth—has nothing to do with the success or the failure of its members on the material plain. This success or failure depends on the accord or discord of the doctrines with the aspirations of people at a given moment of history, and also on the fact that its adherents are or are not, from the military point of view, the diplomatic point of view, from the point of view of the art of propaganda, able to impose themselves—and consequently do impose themselves—on their adversaries…

It is correct that Hitlerians had been vanquished on all fronts in 1945; it is correct that the Third German Reich was dismembered; that the National Socialist party does not exist anymore; that in Germany and elsewhere there are no more Swastika flags in the windows, no streets bearing the name of the Führer, no publications of any kind that honour his memory. It is correct that thousands of Germans learned how to scorn or hate He whom their parents had acclaimed, and that millions are no more interested in him and his teaching than if he had never lived. Yet it remains no less true that the essence of the Hitlerian doctrine is the very expression of eternal laws; the laws that govern not only man, but life; which represent, as I wrote in a book in the German language ‘the wisdom of the starry heaven’,[ii] and that the choice posed to the world is, consequently, the same after 1945 as before. It is the acceptance of this more than human wisdom, it is this accord with the spirit of Nature, which Hitlerism implies, or disintegration, ethnic chaos, the degeneration of man—separation from the Heart of the cosmos; damnation. It is—and the words are again mine—‘Hitler or hell’.[iii]

People of our planet seem to have chosen hell. It is what a declining humanity invariably does. It is the very sign that we are completely in what the Hindu tradition calls the Kali Yuga, the Dark Age [Editor’s note: The West’s darkest hour]. But the ages follow one another. The laws that regulate their succession remain.

It is equally correct that very many acts of violence were committed in the name of Hitlerism, and it is for them that it is reproached so obstinately by the herd of right-thinking people, the ‘decent people’, deeply attached (in theory at least) to humanitarian values.

There are, however, two kinds of acts of violence—or acts leading to violence—‘committed in the name of a doctrine’. There are those that, in the spirit of the doctrine, are necessary, or at least justifiable, in the circumstances in which they take place…

The acts of violence committed in the spirit of Hitlerism— according to its profound logic—far from calling its truth into question, on the contrary, only underscore it. For the application of a true doctrine—that is to say, expressing the very laws of life—in a society, however privileged, of the Dark Age, in other words, in a society which, along with all humanity, is, in spite of its progress on the technical level, and perhaps because of it, in regression from the point of view of Nature, can only be done ‘against Time’; against the universal current of decline that characterizes the Dark Age. And that is materially impossible without violence.

* * *

On 28 October 1953, in front of some comrades, very few in number, gathered at Holzminden on the Weser, the Hitlerian Félix F. told me: ‘Up to 1945, we were a party; after 1945, let us be the core of a great international faith’. He believed, no doubt, that even in an age of universal degeneration such as ours, the Strong of Aryan blood were still numerous enough and conscious enough to be linked in a ‘great international faith’ around the only doctrine worthy of them.

Only the future will tell if he was right or not. But I affirm today that, even if stripped of everything that could be contingent—temporal—in its first expression as a political doctrine, Hitlerism never managed to impose itself on the Aryan élite wherever it exists, it nevertheless remains the Way of the Strong, open to the eternal, their asceticism, in all ages of accelerated decadence, at all ‘ends of the cycle’.

* * *

All true religions, all those that can be integrated into the Tradition, lead to the eternal, certainly. But they do not carry all the same people to it. The religions ‘of extinction’, as I call them—such as Buddhism, Jainism, and later Catharism—guide the lost and the desperate for whom the absence of hope is suffering, people broken or rejected by the fight without end and who aspire to ‘leave it’. The doctrines that preach action in detachment and enthusiasm without hope are addressed to the Strong, to those whom the fight, though ‘useless’, never tires, and who need neither the anticipatory vision of a paradise after death, nor that of a ‘better world’ for their sons and their nephews, to fight with zeal and until the end, according to what is, for them, duty.

The Varnashramdharma of the Hindus—a religion based on the natural hierarchy of the castes (thus of the races, the Hindu castes being hereditary and having nothing to do with the goods that can be acquired) and on the natural succession of duties in the course of a man’s life—is a religion of the Strong. It is dominated by the doctrine of detached Action as it has reached us in the Bhagavad-Gîta. It was conceived as the basis of a traditional society, already decadent, no doubt—the decline begins, in each temporal cycle, at the end of the first Age, called the Age of Truth, Satya Yuga, or Age of Gold—but incommensurable with ours, as it is infinitely closer to the ideal or divine order.

Hitlerism considered in its essence, i.e., stripped of all that attaches it to the political and economic contingencies of a particular time, is the religion of the Strong of the Aryan race, as opposed to a world in decline; a world of ethnic chaos, contempt of living Nature, the silly exaltation of ‘man’ in all that is weak, morbid, eccentrically ‘individual’, different from other beings; a world of human selfishness (individual and collective), of ugliness and cowardice. It is the reaction of the Strong of this race, originally noble, to such a world. And it is that which they offer to all their brothers in race.

There are, parallel to it, the religions that exalt the same virtues, the same asceticism of detachment; which rest on the same glorification of combat without end and the same worship of Blood and Soil, but which are addressed to other races—religions, sometimes very old, but continuously renewed, rethought, thanks to the vitality of their followers. Shintoism, based on the deification of the heroes, the ancestors, the Sun, and of the very soil of Japan, is one. As a Japanese said to me in 1940: ‘Your National Socialism is, in our eyes, a Western Shintoism; it is our own philosophy of the world, thought by Aryans and preached to Aryans’. (Alas! In Gamagori, not far from Hiroshima, the Japanese raised a temple to Tojo and those whom the victors of 1945 killed with him as ‘war criminals’. When will one see in Germany monuments, if not ‘temples’, to the glory of all those Germans hung from 6 October 1946 and after, up to 7 June 1951, for having been faithful to their faith, which is also ours, and having done their duty?)

But that is another question.

Let us return to what constitutes the eternity of Hitlerism, that is to say, the not only more-than-political but more-than-human—cosmic—character of its basic truths, in particular of all that relates to race, biological reality, and the people, historical and social reality.

The Führer said to each of his compatriots and, beyond those, to each of his brothers in race and to any man of good race: ‘You are nothing; your people are all’. He has, in addition, in Point Four of the famous Twenty-Five Points which constitute the program of the National Socialist Party, indicated what, in his eyes, made the essence of the concept of the ‘people’: ‘Only he who is a member of the people can be a citizen of the State. Only he who is of Germanic blood can be a member of the (German) people. From whence it follows that no Jew can be a citizen of the (German) State’.[iv]

It is a return, pure and simple, to the ancient conception of the people: of the German conception, certainly, but also the Greek, that of the Romans before the Empire, with that of all peoples, or almost all. It is the negation of the Roman attitude of the centuries of decadence, which allowed any inhabitant of the Empire, any subject of the Emperor, to become a ‘Roman citizen’, be he Jewish, like Paul of Tarsus or Flavius Josephus, or Arab, like the Emperor Philip—and, later, it sufficed to be ‘Christian’, and of the same Church as the Emperor to be an Byzantine ‘citizen’, able to reach the highest offices.[v] [Editor’s note: White nationalists are still unwilling to see that Constantinople was a melting pot of the races, courtesy of universalist Christianity.] It is the negation of the ideas of the ‘people’ and the ‘citizen’ such as presented by the French Revolution at the moment when, at the suggestion of the Abbé Grégoire and others as well, the Constituent Assembly proclaimed ‘French’ all the Jews residing in France and speaking French.

In other words, if a people is an historical and social reality, if its common memories, glorious and painful, common habits and, in general, common language, are factors of cohesion among its members, it is also more than that. It is part of a great race. It is an Aryan or Mongoloid people, an Australoid, Negroid, or Semitic people. It can, without ceasing to be a true people, contain a more or less large proportion of different sub-races, provided that these are all part of the great race to which it belongs. The Führer himself was physically as ‘Alpine’ as he was Nordic, and perhaps more. The brilliant and faithful Goebbels was almost purely Mediterranean. And they are not the only greater Germans or the only personages in the first rank of the Third Reich not to be one hundred percent Nordic…

The people which, even in the midst of the ethnic chaos that reigns more and more everywhere on earth, ‘devotes all its energy’ to preventing interbreeding and ‘to promoting its best racial elements’, writes the Führer, ‘is sure to become sooner or later the master of the world’,[vi] (provided, naturally, that it is a dynamic and creative people). Consequently, it will live; it will remain a true people, while each of its competitors, more and more invaded, submerged by heterogeneous elements, will have ceased to be such—and for the same reason, cease to merit (and to rouse) the sacrifice of individuals of value.

The sincere man who, in agreement with the spirit of Aryan racism, i.e., of Hitlerism or any other noble racism, effaces himself before a true people that is his; who, in order to serve it above all, tramples personal interest, money, pleasure, the glory of his own name; this man approaches the eternal. His good citizenship is devotion and asceticism.

But he needs a true people to serve. For he who is devoted to a mixed ‘people’, in other words to a human community without race and definite character, a ‘people’ in name only, wastes his time. His activity is a little less shocking than that of people who devote themselves to the service of the handicapped, retarded, deficient, of human refuse of all kinds, because the mongrel, if he is healthy in body, is nevertheless quite useful. Just the same, it would be better for an individual of value who emerges by chance from a ‘people’ which is not one, to devote himself in all humility to a true people of a superior race, or that he be content to serve innocent life, beautiful non-human life, that he defend animals and trees against man, or, if he can, that he combine the two activities [Editor’s note: the 14 words and the 4 words!]. Perhaps then—supposing the widespread Indian belief in an unknown reality—he will be reborn one day in a human community worthy of him… provided that he does not act in view of such an honour, that he never desires it.

* * *

The mixture began with the evil pride born of the Word: the pride that pushed the man to believe himself a being apart and against the iron laws that attach him to the earth and to Life; that made him dig an imaginary trench between himself and all other living things; that encouraged him to place his whole species on a pedestal; to scorn, in the name of the false fraternity of the Word, flagrant racial inequalities, and to think that he could with impunity bring together what Nature separates; that he was ‘superior’, above this prohibition, above divine law.

Hitlerism represents, in the midst of ethnic chaos, in the midst of an epoch of the world’s physical and moral decline, the supreme effort to bring the thinking Aryan back to respect for the cosmic order as it is affirmed in the laws of development, conservation, and disintegration of races, back to willing submission to Nature, our Mother and to lead back, willingly or by force, the non-thinking Aryan, who is nevertheless valuable because of the possibilities of his offspring. The cult of the ‘people’—at the same time of Blood and Soil—leads to the cult of the race common to people of the same blood and the eternal Laws that govern its conservation.

_______________

[i] Robert Brasillach, Les Sept Couleurs (Paris: Editions Plon, 1939). On 6 February 1945 Charles De Gaulle’s ‘Liberation Government’ executed Brasillach for treason. —Trans.

[ii] ‘Die Weisheit des sternhellen Weltraumes’ in Hart wie Kruppstahl [Hard as Krupp Steel], completed in 1963.

[iii] ‘Hitler or Hell’, in Gold in the Furnace (Calcutta: A.K. Mukherji, 1952), 416; written in 1948-49.

[iv] Text of item four of the Twenty-Five Points.

[v] Such as Leon ‘the Armenian’ who reached the throne of Byzantium.

[vi] Mein Kampf, German edition of 1935, 782.

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

Savitri Devi’s wise voice

BBC radio is notoriously anti-white but here we can hear a few words from Savitri Devi about Christianity:

‘I don’t believe [in] this mixing of Christianity and National Socialism. They are incompatible philosophically speaking. One is a Jewish product mixed with a sprinkling of Greek ideas. Its origin is Jewish, you can’t get out of it. First of all, I am a disciple of Adolf Hitler. And if I must have some religious denomination, well I call myself rather a Hindu than a Christian’.

Thanks to commenter Eschatological Optimist, this morning I discovered another of Savitri Devi’s books. It is fascinating that in the very last words of her Memories and Reflections of an Aryan Woman, a footnote, the priestess of our sacred words said: ‘With the diffusion of Christianity, interbreeding took place—in Latin America especially—to an extent without precedent’.

My eternal argument with white nationalists! (who don’t want to see that, even with an Inquisition chasing Jews, Iberian whites managed to commit ethnosuicide in the very continent where most nationalists live).

And now, I must read her Memories and Reflections…

Categories
Exterminationism Hinduism Kalki Neanderthalism Savitri Devi Technology The Lightning and the Sun (book) Transvaluation of all values War!

Kalki the Avenger

Editor’s note: In April of last year I quoted the final page of The Lightning and the Sun, a 1958 book by Savitri Devi (the year I was born). Now I quote a substantial section of the entire chapter:
 

______ 卐 ______

 
A short-sighted quest for indiscriminate individual enjoyment made him [the degenerate western male of our times] indifferent to the call to supermanhood. And he degraded himself ever more. Now, at the end of the Dark Age, the Edenic picture is completely reversed. Upon the surface of this unfortunate planet, which is loosing with alarming rapidity its once so broad and thick mantle of forests; of this unfortunate planet, where whole species of proud wild creatures—the aristocracy of the animal world—have already been or are being, with no less speed, wiped away—killed off to the last—one notices an increasingly obnoxious and steadily expanding swarm of dreary (when not positively ugly) vulgar, silly, worthless two-legged mammals. And the more worthless they are, the quicker they breed. The sickly and the dull have more children than the healthy and bright; the inferior races, and the people who have no race at all, definitely more than the hundred per cent Aryan; and the down-right rotten—afflicted both with hereditary diseases and racially undefinable blood—are, more often than not, terrifyingly fertile.

And everything is done to encourage that mad increase in number and that constant loss in quality. Everything is done to keep the sickly, the cripple, the freaks of nature, the unfit to work and unfit to live, from dying. One ‘prolongs’ as much as possible the lives of the incurable. One inflicts torture upon thousands of lovely, innocent, healthy animals, in the hope of discovering ‘new treatments’, so that deficient men, whom Nature has, anyhow, condemned to death, might last a few months—or a few weeks longer; so that they be patched up, or artificially given an illusion of vitality… while remaining a burden to the healthy. And that, whoever they may be; just because they are ‘human beings’.

Hospitals and asylums—bluntly described as such, or politely christened ‘homes’ are full of such dregs of humanity, old and young… while the healthy are (physically and morally) made unhealthy, through the conditions of life imposed upon them by a false civilisation: through joyless work and over-crowded houses lack of privacy; lack of leisure; through compulsory inoculations and cleverly advertised unnatural food; through nerve-wrecking mass-music, not to speak of a soul-killing, brain-softening mass-propaganda exalting unnatural values. Hospitals and asylums are, after slaughter-houses, one of the most depressing features of the advanced ‘Kali Yuga’ or Dark Age; the one which would automatically provoke the greatest disgust in the heart of a strong man of the beginning of this Age not to mention one out of the preceding ‘Dwapara Yuga’ and a fortiori out of a remoter Age, if such men could come back as they once were.

But why speak of hospitals and asylums? The streets are full of dregs of humanity, at least full of bastards and of sub-men. One only has to look at the faces one sees in the over-crowded buses, or in the cinemas and dancing-halls and cafes in large towns, nay even in small ones, even in the countryside, everywhere, save in those lands in which the dominant race is relatively pure. It is a pitiful sight; a pitiful world; a world up-side-down; a world in which the average cat or dog is, as such, immeasurably healthier, more beautiful—more perfect—than the average man or woman and a fortiori than the average post-1945 State ruler…

If only the ugly sub-men were capable of lofty thoughts—or simply of thought—that would be something! But they are not. And their leaders are worse than they, not better. True, they all speak of ‘free thinking’; speak of it, and write about it. They criticise their former friends (the Communists) for ‘killing individual thought’. Yet they are themselves the first ones to lack both freedom of judgement and individuality. They all have the same views; and the same ideal. Their views are those of the ruling press. Their ideal is to ‘get on in life’, i.e., to make money and to ‘be happy’, which means: to enjoy tasty food, fine clothing, lodgings provided with the latest commodities; and, in addition to that, as often as possible, a little drink, a little light music, a little sport, a little love-making.

Maybe, they call themselves Christians—or Hindus, or anything else. But whatever religion they might profess, their faith is skin-deep. Nothing, absolutely nothing more-than-personal—and, a fortiori, more-than-human—interests them. The one thing they all pray for, when they pray at all, is ‘peace’; not the unassailable, inner peace of the Best (of which they have not the foggiest experience), but peace in the sense of absence of war; the indefinite prolongation of a ‘status quo’ which allows them to think of to-morrow’s little pleasure without the fear of to-day’s deadly danger; peace, thanks to which they will, undisturbed—so they hope—be able to go on rotting in the midst of that increasing comfort, which technical progress secures them; peace, thanks to which they expect to remain (or gradually to become) happy—in the manner pigs are happy, when they have plenty to eat and clean straw to lie upon.

Accelerated technical progress is, along with accelerated human degeneracy, an all-important feature of the advanced Dark Age.

It is—or seems to be—the ‘triumph of man’ over Nature. And it is interpreted and exalted as such by the sub-men, all the more proud of it that they have nothing else—no real, living culture; no disinterested work or knowledge-to be proud of. It is—or seems to be—the ‘proof’ of man’s superiority over all other sentient beings; the ‘proof’ of his superiority en bloc, regardless of race, for… a Negro can drive a motorcar, can’t he?

And there are very clever Jewish doctors. It forwards or strengthens the age-old superstition of ‘man’, which lies at the root of all decay. It is, or seems to be, the way to universal ‘happiness’; the ideal of those increasing millions—and soon, milliards—who have no ideal. In fact, it helps the ruling powers of the Dark Age, the skilful agents of the forces of disintegration, to keep the millions under their control. For, paradoxical as this may sound, masses who can read and write are easier to enslave than masses who cannot, and nothing is so easy to subdue and to keep down as masses who consider their wireless and television sets and cinema shows as indispensable necessities of life. (The modern men ‘against Time’ know that, as well as the men ‘in Time’. Only they do not dispose of the inexhaustible financial resources of the latter.)

Technical progress, in all fields in which it does not automatically imply cruelty towards man or beast (or plant) [1], is not a bad thing in itself. Actually, it is not it that makes the Dark Age.

What makes the Dark Age is the fall of all but an extreme minority of men to the level of a brainless (and heartless) herd, and, at the same time, their endless increase in number. And technical progress is a curse only inasmuch as it is the most powerful instrument in the hands of all those who, directly or indirectly, encourage that indiscriminate increase and, consequently, forward that herd-mentality (even if they do not explicitly intend to); in the hands of the doctors who keep the weak and deficient and mongrels alive, and do nothing to prevent further such ones from being born: in the hands of the politicians ‘in Time’ who, precisely because they all share—like the doctors—the age-old superstition of ‘man’ and of man’s individual ‘happiness’ at any cost, are opposed to any systematic selection in view of the survival and welfare of the healthiest, let alone to systematic racial selection also, in view of the survival and rule of an all-round biological human aristocracy.

As I said above, technical progress and its wonders could just as easily be put to the service of a decidedly ‘life-centred’ philosophy ‘against Time’; of an aristocratic doctrine of personal and racial quality, such as National Socialism, if only the exponents of such a doctrine could maintain themselves in power in this advanced Age of Gloom—which they cannot.

The reason why they cannot is not that there exist electric trains and electric irons, radios and television sets, aeroplanes and washing machines and ‘electronic brains’ and all manner of major and minor commodities, products of technical skill, but that the overwhelming majority of mankind in this Age—the more and more numerous and duller and duller herd of all races, in process of general bastardisation—is against any and every aristocratic wisdom. The reason is that the millions and millions—soon milliards—of sub-men feel themselves threatened in their dream of pig-like ‘happiness’, nay, in their no less pig-like existence, by whoever embodies such a wisdom ‘against Time’. The reason is that the increasingly powerful agents of the death-forces, natural leaders of this Age, use radio, cinema, television, and all technical means that money can secure, to excite the unthinking herd against the Best, while doing everything they cart, through the advertisement of more and more wonderful commodities, to keep the average man’s slumbering mind away from higher things—away from every aspiration ‘against Time’; away from every aggressive criticism of the fundamental Dark Age dogmas and, in general, away from all impersonal problems… until its slumber ends in the definitive sleep of death.

It is not—surely not!—technical progress as such which so deeply shocks Kalki’s future compagnons at arms (or the fathers of such ones), those natural aristocrats of the youngest human race, whom I have described as ‘the Best’. It is the glaring disparity between the perfection of modern technical achievements considered as ‘means’ and the worthlessness of the ends to the service of which they are put; it is the contrast between that wonderful Aryan intelligence, which stands and shines behind practically every discovery of modern science, every invention of modern technique, and the steadily increasing degeneracy of the sub-human multitudes who enjoy the products of its creative ingenuity in daily life, as a matter of course, nay, who, through their misuse of them, are sinking lower and lower into that brainless and soulless ‘happiness’—I repeat: that pig-like ‘happiness’—which is the ideal of our times.

That ideal is the one forwarded, under one form or another, more and more unmistakably in the course of centuries, by all typical Dark Age leaders ‘in Time’, in particular, by that most efficient of all agents of the Dark Powers during the last two thousand four hundred years (at least) and specially during the last three or four hundred years: the international Jew. The advanced Dark Age of this present Time-cycle is the reign of the Jew—of the negative element; of the reverser of eternal values for the sake of ‘human’ ones, and, finally, for that of his own, selfish interests; the reign of the ‘destroyer of culture’, as Adolf Hitler so rightly pointed out; of the age-old ‘ferment of disintegration’. It is natural that ‘ferments of disintegration’ should become more and more active—more and more alive—as a Time-cycle nears its end…

They, the Jews, have preached meekness and forgiveness and pacifism (to all, save to their own people) in order to rob the young, warlike Aryan race of its stamina; in order to kill its healthy pride. They are, now more feverishly than ever, encouraging its adolescents to make fun of ‘Nazi prejudices’, to despise purity of blood, and to marry outside their race (if thus be the impulse of ‘individual love’)—so that the race may disappear; encouraging them into perdition, both through the old superstition of ‘man’ under its various modern forms, and through the whole atmosphere of subtle corruption in which the post-1945 world is literally soaking.

They must win—and they shall win—for the time being. Otherwise, it would not yet be the End. They must—and shall—see their dream—their immemorial dream of easy domination over a peaceable, ‘happy’ hotch-potch of bastardised millions and ever more millions, that their long-drawn disintegrating action has rendered even more contemptible than they—at a hair’s breadth from its complete materialisation. Otherwise, the measure of iniquity—the measure of untruth—would not be full. And it would not yet be time for ‘Kalki’—the Avenger—to come…

It is impossible to say ‘where’ He will appear…

According to the laws of development in Time which are those of the logic of history, Kalki, the Avenger, the final Redeemer, can only belong to the youngest race of our Time-cycle: the Aryan…

Will He be none other than He whom I have described as the One-before-the-last Man ‘against Time’—Adolf Hitler—returning with more-than-human power? There is no reason why this should not be, provided the inspired Leader still be alive, and provided the world becomes, within his life-time, ripe for the great End (which would in no way be a wonder, at the rate decay has set in everywhere, after 1945). The terrible experience of defeat through treason, and the sight of the systematic degradation of his people through far subtler and deadlier means than the ridiculous ‘de-nazification’ rules and regulations, would probably be enough to rouse the Führer’s ‘Lightning’ qualities until they balance in him the ‘Sun’ ones and make him a new man—infinitely more merciless than he was in his first career…

And ‘Kalki’ will be nearer to and more intimately connected with the latest great Man ‘against Time’, Adolf Hitler, than with any of the many former ones. For He—the last One—is, as I said in the beginning of this study, none other than the One of Whom the Führer spoke when, with that unfailing cosmic intuition that raises him so high above the cleverest of Dark Age politicians, he told Hans Grimm, in 1928: ‘I know that Somebody must come forth and meet our situation. I have sought him. I have found him nowhere; and therefore I have taken upon myself to do the preparatory work, only the most urgent preparatory work. For that much I know: I am not He. And I know also what is lacking in me’.

He is that One. And He will, in the midst of the most hopeless circumstances, continue the old—the perennial—Struggle against the downward stream of Time—the Struggle which the disaster of 1945 has apparently, but only apparently, interrupted—and bring it to a victorious end for a few myriads of years; make Adolf Hitler’s dream, through means that were yet unthinkable during (or before) the Second World war, a glaring reality for a few myriads of years.

The means cannot be foretold, for things will have changed, by then. Things are changing—and the science of war, progressing—every day. One point is, however, as a main feature of every recurring ‘great End’, beyond doubt: ‘Kalki’ will act with unprecedented ruthlessness. Contrarily to Adolf Hitler, He will spare not a single one of the enemies of the divine Cause: not a single one of its outspoken opponents but also not a single one of the luke-warm, of the opportunists, of the ideologically heretical, of the racially bastardised, of the unhealthy, of the hesitating, of the all-too-human; not a single one of those who, in body or in character or mind, bear the stamp of the fallen Ages.

As I said before, His companions at arms will be the last National Socialists; the men of iron who will have victoriously stood the test of persecution and, what is more, the test of complete isolation in the midst of a dreary, indifferent world, in which they have no place; who are facing that world and defying it through every gesture, every hint—every silence—of theirs and, more and more (in the case of the younger ones,) without even the personal memory of Adolf Hitler’s great days to sustain them; those I have called ‘gods on earth’ and parents of such ones.

They are the ones who will, one day, make good for all that which men ‘against Time’ have suffered in the course of history, like they themselves, for the sake of eternal truth: the avenging Comrades whom the Five Thousand of Verden called in vain within their hearts at the minute of death, upon the bank of the Aller River, red with blood; those whom the millions of 1945—the dying; the tortured; and the desperate survivors—called in vain; those whom all the vanquished fighters ‘against Time’ called in vain, in every phase of the great cosmic Struggle without beginning, against the Forces of disintegration, co-eternal with the Forces of Life.

They are the bridge to supermanhood, of which Nietzsche has spoken; the ‘last Battalion’ in which Adolf Hitler has put his confidence. Kalki will lead them, through the flames of the great End, into the sunshine of the new Golden Age…

We like to hope that the memory of the One-before-the-last and most heroic of all our Men ‘against Time’—Adolf Hitler—will survive, at least in songs and symbols, in that long Age of earthly Perfection which ‘Kalki’, the last One, is to open. We like to hope that the Lords of the new Time-cycle, men of his own blood and faith, will render him divine honours, through rites full of meaning and full of potency, in the cool shade of the endless re-grown forests, on the beaches, or upon inviolate mountain-peaks, facing the rising Sun.

But even if it be not so, still he will, like all his divine predecessors, live, throughout the ages in the faithful consciousness of the Universe, the life-rhythm of which he symbolises. Still the long and more and more intense and finally almost desperate aspiration ‘against Time’, which characterises every recurring Time-cycle as soon as decay has set in obviously enough to be felt, will be, every time, a new expression of that self-same yearning after manifested Perfection for the sake of which he fought and lost; a new, long-drawn cosmic outcry, proclaiming that he was right in spite of all.

And still every further Golden Age to come—every successive Dawn of Creation—will be the living materialisation of his highest dream; a further hymn of glory, proclaiming, every time for myriads of years, that he—He—has once more won.

____________

[1] Destruction of forests, for instance.

Categories
Buddhism Christendom Hinduism Islam Liberalism Philosophy

On philosophical and religious quackery

and its dismal implications for the white race

by John Martínez


This is your best piece of writing in WDH up to now, Chechar—at least that I’m aware of. I don’t think this is the sort of article that will have much appeal to average White Nationalists, obsessed as they are with the Joooos, Niggers and other perceived threats, but until Whites grasp the deep mental roots of the their present malaise (specially as far as Christianity and its secular offshoot, Liberalism, are concerned) they will be like a man being attacked by a swarm of bees in the middle of a pitch-black night.

A couple of points.

First, you are right to be suspicious about “Philosophy”—have you ever considered how presumptuous (“love for wisdom”) the very name of this discipline is? I have my qualms about it too.

German-PhilosophyIn another post you mentioned the fact that not a single one of the supposedly greatest philosophers ever said something about the importance of race to the establishment of a great civilization like ours. That is to say, these guys have devoted millions of man-hours to discussing every single subject under the sun—except for what is perhaps the most important of them all from the point of view of our civilization: the fact that it is a White civilization and that these discussions are not taking place in Africa, Asia or what have you.

I have long thought about this glaring gap in their discussions too and it has made me conclude that by and large the field of the so called “Philosophy” is a Sahara of barren discussions—Steve Sailer apparently agrees with me—and the very fact that after thousands of years of endless discussions, unlike other hard fields like Physics of Chemistry, these guys have not reached any generally accepted conclusions at all, is a testimony to the frivolity of their activity.

It is true that fields like Literary Criticism, for example, are not “hard sciences” either, but even here, unlike the case of Philosophy, you have a number of generally accepted judgments—the centrality of Dante and Shakespeare in Western poetry and the aesthetic preeminence of Tolstoy and Proust in the Western prose fiction, for example, among many other generally accepted opinions—whereas you cannot find a single philosophic view that will be shared by all of the myriad philosophical schools and fashions that have sprouted in the past 2,500 years.

For my part, what I can say is that any occasional powerful insights I have seen coming from professional philosophers never are the results of any elaborate philosophical systems, but are instead simple products of common sense, and might very well have been uttered by any regular, intelligent people. So, why bother? You can learn much more about the human nature and the real world by reading the great classics of the Western Literature than by wading through infinitely boring volumes of pseudo “lovers of Wisdom”, as these guys pompously call themselves.

Second, what’s the point of leaving one superstition just to embrace another? Unfortunately, that’s what people normally do. Atheists normally leave Christianity just to immediately convert to Liberalism and vice versa, for example. What’s the point of looking skeptically at Western spirituality and revering its Eastern counterpart at the same time? That’s a non sequitur. I don’t buy Buddhism, Hinduism or what have you for the same reasons that I don’t take the Abrahamic doctrines seriously: for all their bombastic claims, their allegations are not empirically verifiable, period. If I am to embrace their patent absurdities in particular, why not embracing any other absurdities in general?

Third, what you said concerning the intrinsic despair and pessimism of Buddhism is also true, and again I had also noticed it. The reason why the doctrine of reincarnation is so fundamental to Buddhism is because if you were to embrace the horrifying view this religion has of life without any faith in a life after death, you would logically feel the urge to commit suicide. People who convert to Buddhism have to be convinced to stay alive by means of inculcating in them a belief in reincarnation; and in the hope of not reincarnating by means of following the eightfold path in order to reach Nirvana and not to reincarnate anymore.

Well, any non mentally deranged person can see the madness of such a set of ideas. But unfortunately, all religious systems are ultimately as crazy as Buddhism. All you have to do is to boil their pompous, self-righteous talk down to its bottom lines and you’ll see what their proponents are really talking about.

bosch_last-judgement

Christians, for example, love to say that “God has a plan for your life”. It seems all very fine, until you realize that this plan is that you worship the Jew Jesus. By doing so, you’ll be awarded the opportunity to worship him forever in an afterlife, in a place called Heaven (apparently, a supernatural version of North Korea, with the Christian God in the place of Kim Jong Il), whereas, by refusing to do it, you’ll be tortured forever, being burned in a superheated chamber called Hell. It doesn’t matter how convoluted their talk, how straight their faces while they preach their ideas, or under how many pages of supposedly profound wisdom the Christians try to bury this horrific picture. The fact of the matter is that their core beliefs are as stupid as any savage’s from the Bronze Age—and arguably more wicked at that.

In my humble opinion, Whites should flush such nonsense down the toilet and follow the example of healthier races like the Japanese, the Chinese and the kikes—pace the wickedness of the latter. Shintoism, Confucianism and Judaism are simple pseudo-religious casuistry aiming at preserving the temporal social order of their respective civilizations. To put it bluntly, the ultimate goal of these doctrines is the physical preservation and prosperity of their respective peoples, so much so that they don’t even waste time elaborating on a supposed afterlife, preferring instead to concentrate on the cult of the ancestors and on practical rules of public morality. In other words, we’re talking about racial-preservation cults here. Christianity, Islam and Buddhism, on the other hand, are universalistic ideologies that see this world as a distraction from transcendental truths around which we should build all whole lives.

I’m not suggesting that Whites should create a new religion in which they worship themselves instead of the Christian God or any other non-White deity or spiritual leader for that matter (Ben Klassen, for one, was of this persuasion). White Nationalists are an intellectual vanguard of the White race and they are simply too smart to start following a new religion. It takes idiots to found a new religion (illiterate fishermen in the case of Christianity, illiterate caravan robbers in the case of Islam) and I honestly don’t think we have enough of them in this movement—at least not in numbers big enough to reach a critical mass.

Unlike a number of “philosophers”, I do think we don’t need a supernatural worldview in order to establish and maintain a stable, healthy social order. I can envision the Chinese, the Japanese and the Jewish races living far away into the future under the auspices of down-to-earth, metaphysically unambitious doctrines such as Shintoism, Confucianism and Judaism. But can you picture racial stability for the populations leaving under universalistic creeds like Christianity, Islam or Buddhism, which only acknowledge the physical world in order to repudiate it to a bigger or lesser degree in exchange for an alleged post-mortem reward of some kind? To ask this question is to answer it.

Just one more observation:

Greg Johnson once noted apropos of a Michael O’Meara book he reviewed: “I look at Christian art as merely the ideological channel through which white genius was forced for a long time to flow”, and Johnson is right—as usual.

Look, philosophies and religions come and go. But the great White art, for example, like Literature that I mentioned above, is here to stay. And above all, the race that made the articulation of the three phenomena possible is what really matters.

At the end of the day, it is for the White race that one should fight for instead of religions or philosophies “A” or “B” or “Z”—especially when these philosophies and religions are not only dubious (to say the least) but were inflicted (or at least heavily influenced) upon Whites by folks who hate them and want to destroy them.

Categories
Arthur Schopenhauer Buddhism Confucius Friedrich Nietzsche Hegel Hinduism Immanuel Kant India Japan John Stuart Mill New Testament Philosophy Sigmund Freud Voltaire

On Buddha & Evola

Or:

“The existence of Buddhism
should scare the White Nationalists
who can’t think of anything but Jews”

by Cesar Tort


In a previous post I talked about my golden rule: never read those authors or philosophers who write in obscure prose.
I confess that, in the past, when I was researching the pseudoscience called psychiatry, I had to read a book of one of those authors who deliberately and unnecessarily wrote in extremely opaque prose. I refer to Michel Foucault’s analysis of how the “mental health” movement was launched after an edict of Louis XIV that created, under the umbrella name of “General Hospital,” a prison in Paris for people who had not broken any law. While I found historical data in Foucault’s Madness and Civilization germane to my investigation, I also found much tasteless sludge in his text from a strictly literary, didactic viewpoint.

I mention this only to show that I can decipher opaque prose if I wish. But only in an exceptional case, where no other historical works on the same subject were available, I dared to break my rule.

turgid book

Such was not the case when I tried to read Julius Evola’s Metaphysics of Sex. After a few pages I realized that it was written deliberately in opaque prose and, since I was not researching the subject to write a book (as was the case of my study of psychiatry), my copy of Evola’s book ended in the trash can.

This illustrates my extreme passion for crystal-clear and distinct language, and my loathsome even for the great minds of Western thought that refuse to write in readable prose. In fact, what I liked the most in Leszek Kolakowski’s monumental, three-volume deconstruction of Marxism was the passage where he said that every metaphysical insight of Hegel had already been written before him, and in much clearer language. Kolakowski’s honest sentence contrasted sharply with Hans Küng’s dishonest appraisal of Hegel in a heavy treatise of my library that, to date, has escaped the trash can, The Incarnation of God: An Introduction to Hegel’s Theological Thought as Prolegomena to a Future Christology where Küng dishonestly claims that Hegel wrote his philosophy in pristine prose!

One of my favorite books is Matthew Stewart’s The Truth About Everything: An Irreverent History of Philosophy. Stewart goes as far as trying to debunk almost the entire field of philosophy, partly for the specious use of obscure prose in many of the works of the greatest thinkers. Just for the record, of the Western philosophical canon I only like Augustine’s Confessions and Nietzsche’s Ecce homo in spite of the fact that both autobiographers became mad; Voltaire’s Candide, Schopenhauer’s Essays and Aphorisms and John Stuart Mill’s On Liberty, which I still like because free speech has now been curtailed in Mill’s native country. All of these works were written in clear prose. The Truth About Everything corroborated what I already knew but was afraid to say aloud. I would like to explain this book’s thesis not by quoting Stewart but by pointing out to something that I have figured out by myself.

The accepted view about Kant’s metaphysics is that it’s too complex and profound for the layman to understand. Those who study the snares of language, on the other hand, point out that Confucius detected the trick of using obscure language to pose as a profound metaphysician. Unlike the Chinese, the West hasn’t learned to detect this trick, and even today white nationalist sites such as Counter-Currents have presented obfuscating authors as deep thinkers (Alex Dugin, only the most recent case). A single example will suffice: If the interpretation of the universities is right, that is to say, if philosophers are so profound that only a few can grasp their ideas, how do you explain that Kant, the philosopher who introduced such obscurantism into the modern West, has been interpreted in dramatically different ways by such giants as Schopenhauer and Heidegger?

The answer is obvious. The goal of gratuitously obscuring language is that, by the heaviest and densest imaginable screens of smoke thus lifted, the philosopher’s System becomes impregnable to criticism. For instance, after honest psychologists found fatal flaws in Sigmund Freud’s edifice, the orthodox Freudian Jacques Lacan reacted by translating all of Freud’s claims, written in clear German prose, to an opaque French that only the initiate could understand. But of course: we don’t need to spend precious time trying to decipher the Ecrits of the charlatan Lacan to refute Freud. Just go directly to Freud’s original texts!

Today Counter-Currents published an erudite Evola essay on Buddhism, where Evola tries to spare the founder of Buddhism from any criticism from the Right by claiming that his philosophy was not effeminate like today’s liberals, but virile. But Evola represents exactly what is wrong with complex philosophizing that moved me to put one of his books into the trash can. In his essay published at C-C he even claims that Zen stands for a return to the original Buddhism, something that is patently untrue (see below). If you ask exactly what is Evola leaving out I would say that Buddhism contained the seeds of race treason for the Aryans in India. In a recent comment at this blog, Stubbs said:

Our race has had some really bad ideas over the ages: Alexander the Great telling all his soldiers to miscegenate, the Roman Empire making “citizens” out of aliens, the Aryan prince who founded Buddhism abolishing the caste system, White rulers in Egypt and Persia letting their countries go dark, not to mention the simple infighting and disorganization that would make our race easy prey for Jews or Muslims [and Mongols I would add]. Frankly, the existence of Buddhism should scare the White Nationalists who can’t think of anything but Jews.

Stubbs is right, and to prove it I have no choice but to debunk one of the most venerated religious icons of the West after the 1960s started to replace Christianity with Oriental cults and New Age nonsense.

In my twenties I read The Three Pillars of Zen and was greatly impressed by the enlightenment experience (“satori”) of a Japanese executive in that book of Philip Kapleau. Since there were no Zen schools in the city where I lived it’s no coincidence that the same month that I became interested in Zen I fell, instead, in the Eschatology cult. Infinite soul odysseys I had to cross through before I stopped seeking my salvation in mysticism, cults or the paranormal. In the remainder of this entry I’ll dwell with some of my conclusions about Buddhism after my long, dark night of the soul was finally over.

Pali is an ancient dialect of India, the equivalent for Buddhists of Latin for Roman Catholics. A text called Tripiṭaka, written in Pali, is the oldest about the life of Buddha.

“Tripiṭaka” means three baskets or divisions called the Pali Canon: Digha Nikaya (Dialogues of the Buddha), Majjhima Nikaya (Sayings of average length) and Samyutta Nikaya (Similar sayings). This “Bible” of Buddhism is formidable: a mountain of literature that secular laymen cannot address as easily as the Torah, the New Testament or the Koran. Fortunately, Wisdom Publications sells a splendid English edition with extensive introductions, summaries of the sutras attributed to Buddha, and hundreds of notes and appendices in three volumes which together consist of more than 4,000 pages. Unlike the extensive Talmud the Pali Canon is, as to abstract ideas, very dense. In addition to abstract teachings it contains interpretations and the Order’s rule attributed to Buddha. The recent translation to English is an invaluable collection for those interested in Buddhism who don’t know Pali. However, since I follow my golden rule the dense psycho-metaphysics in The Long Discourses of The Buddha: a translation of the Digha Nikaya by Maurice Walshe (1995), The Middle Length Discourses of The Buddha: a translation of the Majjhima Nikaya by Bhikkhu Nanamoli (1995), and The Connected Discourses of The Buddha: a translation of the Samyutta Nikaya by Bhikkhu Bodhi (2002) might find a place in my personal library, but I’ll never read them from cover to cover. Never.

Evola did not read them either, since this translation is so recent. But whether we like it or not we have to start from the Pali Canon, aided by modern commentators, to speculate about who might have been the historical Buddha, if he was a historical figure at all. For the moment I must rely on other scholars for what I venture to say below.


The Buddha of dogma

Buddha was born between the fifth and sixth centuries B.C. in a border of what is now Nepal and India (incidentally, a border crossed by one of my brothers in one of his searches for the “spiritual”). This seems to be true story. But legend says that Buddha was conceived when his virginal mother dreamed with a white elephant, which of course brings to mind the gospel’s nativity legends.

Birthplacebuddha

(Birthplace of Siddhatta in Lumbini)

Very few know that the narrative of the gospels of Matthew and Luke about the virginal conception of Jesus is not original. The Tripiṭaka also mentions a sage and a king worshiping the baby Buddha, which appears centuries after in the gospel narrative of the Magi. Moreover, the texts say that when Buddha was about thirty he suffered temptations by a devil (like Jesus in the desert at the same age) that wanted to prevent his enlightenment. And like the famous Sermon on the Mount of Jesus, Buddha is credited with the famous Sermon of Fire in which he speaks of the passions and human deceit (“Everything is on fire …”).

Like Jesus, Buddha is regarded by tradition as a man of extraordinary compassion for the downcast, and believers also attribute to him diverse miracles, like the Enlightened One having walked on the sea and calmed storms; stopped a plague in a village; more spectacular levitations than the ones attributed to Catholic saints, and even bilocations of his body. Like the Christian gospel, when Buddha died tradition says that the earth trembled and that the light of heaven was darkened. New Testament scholar Randel Helms suspects that the narrative of Jesus walking on the sea was modeled on Buddhist legends.

The Pali Canon claims that at thirty-five Buddha attained enlightenment; that the man reached the level of awakening from a world of illusion and thus became a “buddha” (legend speaks of previous Buddhas, like the Buddha Amida or the Buddha Kakusandha, but according to scholarship they are not historical figures). It is fascinating to compare the oldest and concise narrative of Buddha’s enlightenment with the legends about the same event, developed in much more recent types of Buddhism, like the Japanese Zen. But before doing it let’s think of the development of the Easter story in the New Testament.

The earliest New Testament writing, the epistles of Paul, do not talk of empty tombs, appearances of the risen Jesus, or the Ascension: they are only tortuous proclamations of faith without colorful resurrection narratives.

The Gospel of Mark, the earliest of the canonical gospels, speaks for the first time of the empty tomb but no Ascension or postmortem appearances of the risen Jesus to his disciples.

Matthew and Luke do talk about the apparitions, but Matthew omits Jesus’ Ascension into heaven.

Luke’s Acts mention the ascension but the theological type of Christology like “In the beginning was the Word…” was not yet developed.

Only in the last of the gospels to be written, the gospel of John, appears a developed Christology interwoven with other narratives about Jesus.

For the critical reader it is obvious that the writers of the New Testament added layer after layer of inspiring legends to a more primordial tale. And if the resurrection is the top event in Christianity, the Buddha’s enlightenment after his last meditation under the Bo tree is the maximum event for Buddhism. The story that conquered my imagination about the Buddha when I just left behind my teens was precisely the experience of the satori, or enlightenment, when he saw the planet Venus in the morning after his final session under the tree. “Wonder of wonders!” the Buddha said aloud. “Intrinsically all living beings are buddhas, endowed with wisdom and virtue, but because men’s minds have become inverted through delusive thinking they fail to perceive this.”

The mistake I made at twenty was taking for real the late and extremely elaborated narratives about the Buddha’s enlightenment: the story told by Yasutani-roshi in The Three Pillars of Zen. At that time I could not think as modern historians do: study the oldest texts if you want to speculate about what might have happened in history. However, had I read the new, most scholarly edition of the Tripiṭaka instead of The Three Pillars of Zen, no numinous spirit would have awakened in my mind, a spirit sparked by my reading the words of the roshi.

Once “enlightened,” the official story goes, Buddha’s mission was to teach the dharma to mankind and he delivered his first sermon. Rewording some later texts, the starting point of his teaching seems to be something like this: “Here is the sacred truth of suffering. Birth is suffering, aging is suffering… Here is the truth about the origin of suffering: desire.” And the way to suppress human suffering involves an austere life, a happy golden mean between the ruthless asceticism that the saint practiced and the worldly life. The eightfold path or “path to liberation” leads to nirvana.


The Siddhatta of history?

This eightfold path suggests that Buddha taught a kind of what Scientologists call “OT levels.” We could see the arhats or “perfected ones” as the “clears” or “liberated” in Ronald Hubbard’s psycho-babble cult. The Tripiṭaka also says that the five ascetics who had departed him then recognized the Buddha, underwent their “path to liberation” and reached the level of arhats. Buddha would be the leader of a sect with half hundred arhats or perfected men.

My comparison to modern, destructive cults may sound pretty irreverent, but that’s precisely what the irreverent history of Western philosophy by Matthew Stewart taught me. If we can mock the Wisdom of the West, why aren’t we allowed to mock the Wisdom of the East too?

White nationalist circles are fond of saying that Buddha was ethnically Aryan. But “The Buddha” is a title similar to “The Christ” of Christians to designate the man Jesus, or “The Prophet” of Muslims to refer to Mohammed. Unlike Jesus or Mohammed, the stories about Buddha were written several centuries after his death. If we want to speculate from such late legends, we must start with the name itself. As I never call “Christ” the human Jesus because I’m not Christian, from this line on I won’t call “Buddha” the human Siddhatta because I’m not Buddhist.

Sidhartha Gautama is Sanskrit for Siddhattha Gotama in Pali, the language that perhaps the founder of the religion spoke. If he existed he would have been called “Siddhatta” (Gotama was the name of his father). A person who has reached the “buddha” level simply means that he is an “enlightened one,” as the word Christ means “anointed one” in Greek (i.e., the messiah).

Like the charlatan Hubbard, who obscured his message with a mountain of unnecessary neologisms for terms already known in previous esoteric movements, Siddhatta was not original. Alara Kalama, his first teacher, had told Siddhatta that he, Siddhatta’s master, had reached “the sphere of nothing,” and his second teacher taught him to achieve “the sphere without perception and without no perception.” Whatever they told him in real life, these cryptic thoughts would inspire Siddhatta about his idea of the nirvana. Like Hubbard, all he did was to change the names and claim that “nirvana” was a plane superior to our own plane of existence.

After dropping his first teachers, and like the sanctimonious Christians of later centuries, it seems that Siddhatta practiced severe asceticism, increasingly eating less rice. Later artistic representations depict the anorexic Siddhatta with the skin of his stomach appearing almost next to his spine. The ancient text Majjhima Nikaya puts in Siddhatta’s mouth these words: “My buttocks seem wild ox hoof.” Siddhatta felt the danger of dying and accepted milk and rice offered by a peasant girl. He recovered gradually and his first disciples abandoned him after he quitted ascetics. Legend tells us that after surpassing the temptations of the devil, in his meditation sessions Siddhatta retrieved the memories of his past existences. (The founder of another religion, Hubbard, also claimed having remembered his past lives.)

Whether these stories were historical or not, may I remind my readers the most elementary rules of logic. Clearly, if reincarnation does not exist, both Hinduism and Buddhism are based on deception. Similarly, if Yahweh didn’t speak to Moses at Sinai, Judaism is based on a lie. If Jesus was not resurrected, Christianity is based on a lie. And if the angel did not speak to Muhammad, Islam is based on a lie. The only difference with the doctrine of reincarnation is that it was not original of Siddhatta: it preceded him within the metaphysical tradition of his homeland. But the postmodern psyche is shaped so that the mere fact that such an ancient doctrine enjoys wide acceptance makes it respectable.

Siddhatta visited the house of his father. Legend tells us that Yasodhara, the wife Siddhatta had abandoned, fell under his feet. Siddhatta’s father asked his son to establish the rule that no child could be ordered monk of the new religion, unless he obtained permission of his father. Siddhatta nodded. If the anecdote is historical it proves that the now “enlightened” man allowed himself to be treated like a child, again.

Sarnath

(Dhâmek Stûpa in Sârnâth, India, site of the first teaching of Siddhatta)

In Jetavana Siddhatta founded a famous monastery which became his headquarters and where he gave his sermons. The movement grew and soon many monasteries were founded in the major towns of the valley of Ganges. The Hindus believed that Siddhatta had a special trick for galvanic attraction. As Mother Teresa would later do also in India, Siddhatta visited the patients: a PR trick we see even in the careers of politicians during election campaigns.

Siddhatta died of old age, and it is instructive to know that before dying he became seriously ill. Similar to what the leader of the Church of Scientology, David Miscavige, said after his guru died in 1986—that Hubbard voluntarily got rid of his body—, Siddhatta’s followers believe that he passed away voluntarily. He was cremated; his relics divided to the satisfaction of the various groups.

The central Buddhist doctrine, that suffering is caused by attachment to life, is a typical oriental escape from Life. After the magnificent sculptures in classical times of young Aryan bodies, the Eastern spirit of apathy and resignation (see my recent quote of Will Durant at Occidental Dissent) was reflected in Greek art through sculptures of sick old men. What a difference with the self-image of the Hellenes when Athens was at its height!

The other Siddhatta doctrine, that overcoming worldly attachment overcomes suffering, is the perfect corollary of such a pessimistic worldview. It is surprising that the religions that arose on dry soil, like Judaism and Christianity, have fantasized about a utopian future while moist religions, such as Buddhism and other Indian cults, preach the annihilation of the desire: one of the oldest definitions of nirvana. The central belief of Buddhism is that, if we get rid of attachment, we free ourselves from suffering. From this standpoint you will understand why devout Buddhists meditate hour after hour. The object is, to put it in contemporary terms, to turn the ego faculty off, an ego from which all suffering is derived.

Anyone who believes that we must cast out our desires would do well to shoot himself: the most direct way to destroy the ego, and forever. Siddhatta’s followers would object because of their sacred belief in the reincarnation chain, which condemns the suicidal individual to another, and probably worse, life. I remember how I was disappointed by the author of The Three Pillars of Zen while reading another of his books in a bookstore. The now “roshi-Kapleau” condemned both suicide and euthanasia. But the concept of nirvana is much like what we may experience after death: going nowhere, as we were before birth.

The painful way that the historical Siddhatta died contrasts with the serene depictions in Buddhist art. This is why in this post I did not reproduce any artistic iconography of India’s saint. They are all flawed and depict the Buddha of dogma, not the Siddhatta of history. More fundamental is the fact that the doctrine of reincarnation, as understood by Hinduists, Buddhists, Scientologists and many New Agers, is cowardly and un-Aryan.

Pace Evola I see no Übermensch in Siddhatta or in early Buddhism.