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Category: Nature

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God Hans F. K. Günther Hitler's Religion (book) Martin Bormann Nature Nordicism Richard Weikart Roger Penrose

Hitler’s Religion: Chapter 8

Editor’s Note: We will now read excerpts from ‘Who was Hitler’s Lord?’, the eighth chapter of Hitler’s Religion by Richard Weikart:
 

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One of the most famous quotations from Hitler’s Mein Kampf is, “Hence today I believe that I am acting in accordance with the will of the Almighty Creator: by defending myself against the Jew, I am fighting for the work of the Lord.” Some construe this to mean Hitler believed in the Christian God and saw his war fighting against Jews as part of a religious battle that had been waged for centuries. Even though Hitler did not overtly appeal to Christianity in this statement, his use of the terms “Almighty Creator” and “Lord” would have been understood by many of his contemporaries (and those who currently ignore Hitler’s many anti-Christian utterances) as the Christian God. Anti-Semites in the Catholic or Protestant churches would have applauded him for doing “the work of the Lord.”

Nonetheless, there are major problems with suggesting that this statement indicates Hitler’s Lord was the Christian God. The aim of Hitler’s anti-Semitism—the “Lord’s work” he thought he was doing—was radically different from the goal of traditional Christian anti-Semitism (as mentioned in chapter six). The context itself suggests Hitler had some other kind of God in mind. Hitler was fulminating against the “Jewish doctrine of Marxism,” which he thought “rejects the aristocratic principle of Nature.” In the sentence immediately preceding his famous quotation about doing the work of the Lord, Hitler stated, “Eternal Nature inexorably avenges the infringement of her commands.” Four important points emerge from this. First, Hitler personified nature in this passage, ascribing to it characteristics that would normally be associated with God. Second, Hitler called nature eternal. If he thought nature existed forever, as this statement indicated, then the God he believed in could not have created nature sometime in the past. Thus Hitler’s God was not even a deistic, much less a theistic, God. The “Almighty Creator” he mentioned in the following sentence could not have created nature, making it highly probable that Hitler’s “Creator” was nature. Third, Hitler believed that nature’s commands defined morality, since he claimed nature issues commands…

Thus, the “Lord” on whose behalf Hitler was fighting the Jews was none other than nature deified. Samuel Koehne seems to agree with this interpretation, stating in a recent article, “At times he [Hitler] conflated this ‘divine will’ and ‘Nature,’ or the ‘commands’ of ‘Eternal Nature’ and the ‘will of the Almighty Creator.’” When Hitler called nature eternal in Mein Kampf, this was not just a slip of the pen (or typewriter). He referred to nature as eternal on several occasions throughout his career…

I am not, of course, the first person to conclude Hitler was a pantheist. In 1935, a religious commentator George Shuster placed the dominant German religious beliefs in the 1930s into five categories: Catholicism, Lutheranism, Judaism, neo-pantheism, and negativity toward religion. Though Hitler was influenced by the first two, his deepest cravings evinced pantheism, according to Shuster. Pius XI did not specifically mention Hitler in his encyclical Mit brennender Sorge, but he did combat therein the “pantheistic confusion” he saw in Nazi ideology. Shortly after World War II, the German theologian Walter Künneth interpreted Hitler’s religion as a form of apostasy from Christianity. He argued that when Hitler used terms like God, Almighty, and Creator, as he was wont to do, he redefined these terms in a pantheistic direction. Künneth stated, “In proper translation Hitler meant by ‘Creator’ the ‘eternal nature,’ by ‘Almighty’ and ‘Providence’ he meant the lawfulness of life, and by the ‘will of the Lord’ he meant the duty of people to submit themselves to the demands of the race.”

Robert Pois argues not only that Nazism advocated a religion of nature, but that it was central to the Nazi project. Their “religion was one which could and did serve to rationalize mass-murder,” he asserts. He only spends a few pages discussing Hitler’s own religious views, but he does portray Hitler as a pantheist who exalted “pitiless natural laws” above humanity. “What Hitler had done,” according to Pois, “was to wed a putatively scientific view of the universe to a form of pantheistic mysticism presumably congruent with adherence to ‘natural laws.’” In Pois’s view, Hitler’s pantheistic perspective was part of the Nazi revolt against the Christian faith and its values. Hitler “had virtually deified nature and he most assuredly identified God (or Providence) with it.” Pois might overstate the role played by the “religion of nature” in the Nazi Party, but he does demonstrate that it was not uncommon. André Mineau argues that the SS was inclined toward pantheism, stating, “The SS view of religion was a form of naturalistic pantheism that had integrated the biological paradigm.”

A number of other scholars who have analyzed Hitler’s religion concur it was pantheistic… Thomas Schirrmacher, in the most extensive and thorough analysis of Hitler’s religion to date, emphasizes the anti-Christian character of Hitler’s theology. However, Schirrmacher interprets Hitler as a non-Christian monotheist, specifically rejecting the idea that Hitler was a pantheist or deist. Oddly, however, Schirrmacher admits Hitler used the terms God, Almighty, and Creator synonymously with the rule of nature and the laws of nature.

Before I explain Hitler’s pantheistic religion in greater depth, it is important to understand that pantheism was an influential religious perspective in German-speaking lands (and elsewhere in Europe) before and during Hitler’s time. By the early twentieth century, two forms of pantheism had emerged, which I will call mystical pantheism and scientific pantheism. Mystical pantheists believed that the cosmos had a mind or will that was supreme, while scientific pantheists stressed determinism, i.e., the strict rule of natural laws. According to scientific pantheism, the laws of nature are an expression of the will of God and thus inescapable and ironclad. Mystical pantheism disagreed with this view, denying that science could fathom the mind of the universe. Mystical pantheism sometimes had affinities or even overlapped with animism, polytheistic nature-gods, or occultism. Scientific pantheism, on the other hand, shared similarities with atheism…
 

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Editor’s note

This is central to understanding what I call the religion of holy words, and only those philosophers who have speculated in astrophysical mysteries, as Roger Penrose has done, would understand anything. I mean how the beauty of the alphabet with which God created the universe (mathematics), to quote Galileo, is related to the beauty of Nature and the Aryan race in particular.

To defend Aryan beauty is to defend the emerging God that is being born with the pure, unpolluted Aryans, as can also be seen in this new series of images on European beauty that I have started in the new incarnation of this site. He who doesn’t feel beauty to the extent of wanting to preserve it, has not been initiated into the mysteries of our religion.

Weikart continues:

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Some forms of anti-Semitism in the late nineteenth century favored pantheism as an antidote to the supposedly Jewish features of monotheism. For instance, Eduard von Hartmann, who is sometimes regarded as a forerunner of Freud because of his philosophizing about the unconscious, promoted pantheism as a replacement for Christianity in 1874. He believed Christianity was in its death throes. Hartmann was a popularizer of Schopenhauer’s philosophy, though he blended it with Schelling’s pantheism. Hartmann praised pantheism as the original religion of the Aryans, while denigrating monotheism as an inferior Semitic religion…

(The NS regime honored the German Darwinian biologist and pantheist Ernst Haeckel by including his portrait in the 1936 “Exhibition of Great Germans” in Berlin.)

Another early twentieth-century figure who shared many affinities with Hitler’s religious views was Hans F. K. Günther, whom Hitler admired for his writings on Nordic racism. Hitler was so enthusiastic about Günther’s work that he pressed Wilhelm Frick to appoint him to a professorship in social anthropology at the University of Jena in 1930, and Hitler attended his inaugural lecture. When Hitler instituted a Nazi Party Prize for Art and Science at the 1935 Nuremberg Party Rally, he bestowed the first prize for science on Günther. In 1934, Günther discussed Nordic religion in his book Piety of a Nordic Kind. (The copy of this book that I examined was owned by the Adolf Hitler School, an elite Nazi educational institution, so, clearly the Nazis approved of this work.) In this book, Günther examined the religiosity of the Indo-Germanic people, not the specific content of their religions, yet he admitted that pantheism or some kind of mysticism is more compatible with Nordic religious inclinations than theism is. Like Hitler, he believed that the world is eternal, and he dismissed as an “Eastern” invention the idea that God created the world (“Eastern” likely meant Jewish in this context—it clearly was not referring to South or East Asian religions.) He also denied body-soul dualism, the need for redemption, and the existence of an afterlife, claiming instead that true religion should focus on this world…

Martin Bormann’s outspoken pantheistic views also seem similar to Hitler’s religion, and though he probably did not influence Hitler, he was able to disseminate his views to other Nazi Party leaders. In June 1941, Bormann, the head of the Nazi Party apparatus and one of the most powerful figures in the final four years of the Third Reich, issued a statement on the relationship between National Socialism and Christianity to all the Gauleiter. He told them that Nazis do not understand God as a human-like being sitting somewhere in the cosmos, but rather as the vastness of the universe itself. He continued,

“The force which moves all these bodies in the universe, in accordance with natural law, is what we call the Almighty or God. The assertion that this world-force can worry about the fate of every individual, every bacillus on earth, and that it can be influenced by so-called prayer or other astonishing things, is based either on a suitable dose of naiveté or on outright commercial effrontery.”

Bormann then equated morality with the laws of nature, which are the will of God. Though Rosenberg was critical of Bormann’s style, even he noted the content of Bormann’s missive was similar to Hitler’s ruminations during his Table Talks.

Bormann also equated God with nature in his private correspondence. In February 1940, he wrote to Rosenberg and encouraged him to help develop a handbook of moral instruction for the youth, so they could replace religion classes with moral education. One of the moral laws that Bormann wanted included was “love for the all-ensouled nature, in which God manifests himself even in animals and plants”…

When we examine Hitler’s religious statements in depth, we find that he often expressed views of nature and God that seem closer to pantheism than to any other religious position. Also, his friends and associates noticed that he had an extremely intense love of nature. His boyhood friend August Kubizek noted that Hitler loved nature “in a very personal way. He viewed nature as a whole. He called it the ‘Outside.’ This word from his mouth sounded so familiar, as though he had called it ‘Home’”…

Wagener also recalled Hitler discussing the celebration of Christmas. After noting that Christmas had originated as a pagan ceremony at the time of the winter solstice, Hitler indicated his approval for celebrating Christmas, but not in honor of Jesus’s birth. He asked, “Now, why shouldn’t our young people be led back to nature?” He hoped that Christmas festivities could lead children away from the church and “into the great outdoors, to show them the powerful workings of divine creation and make vivid to them the eternal rotation of the earth and the world and life.” He desired the Hitler Youth to introduce Christmas traditions in which “the young people should be led back to nature, they should recognize nature as the giver of life and energy. It is only in the freedom of nature that a human being can also open himself to a higher morality and a higher ethic.” Thus, Christmas Hitler-style would draw young people away from the church while fostering veneration for nature as the highest entity…

In a monologue in February 1942, Hitler discussed his plans for the observatory and planetarium he wanted to erect near his former hometown of Linz, Austria, which he intended to turn into a cultural capital of his Third Reich. Perched on a hill above Linz, the planetarium would replace the Catholic baroque pilgrimage church currently located there.

The church —this “temple of idols,” Hitler called it—would be torn down to make way for the observatory, which would become a Nazi pilgrimage site. The slogan on the observatory would read, “The heavens proclaim the glory of the Eternal One.” Hitler dreamed of tens of thousands of visitors flowing through this planetarium every Sunday, so they could comprehend the immense vastness of the universe. Thus Sunday would be a time to venerate nature, not the Christian God. Hitler hoped this contemplation of nature would instill in Germans a kind of religiosity that would replace the “superstition” of the churches.

He wanted people to be religious, but in an anticlerical (pfaffenfeindlichen) fashion. “We can do nothing better,” he said, “than to direct ever more people to these wonders of nature.” At the observatory, Hitler thought, people could learn, “A person can comprehend this and that, but he cannot dominate nature; he must know that he is a being dependent on the creation.” Hitler envisioned this observatory and planetarium as the new temples for the worship of nature. He was so serious about building the observatory that he had one of his favorite architects, Professor Gieseler, begin drawing up plans for it in 1942.

Another way that Hitler endowed nature with the attributes usually associated with God was by portraying it as the source of morality. In Mein Kampf, Hitler argued humans can never master nature but have to submit to its laws. An individual

“… must understand the fundamental necessity of Nature’s rule, and realize how much his existence is subjected to these laws of eternal fight and upward struggle. Then he will feel that in a universe where planets revolve around suns, and moons turn about planets, where force alone forever masters weakness, compelling it to be an obedient slave or else crushing it, there can be no special laws for man. For him, too, the eternal principles of this ultimate wisdom hold sway. He can try to comprehend them; but escape them, never.”

Nature dictates moral and social laws to humans, just as it controls the physical laws of the universe. Hitler reiterated this theme of nature being the source of morality several times in Mein Kampf, including passages discussed earlier in this chapter…

According to Hitler’s secretary Christa Schroeder, Hitler often discussed religion and the churches with the secretaries. She testified, “He had no kind of tie to the church. He considered the Christian religion an outdated, hypocritical and human-ensnaring institution. His religion was the laws of nature.” Schroeder confirmed what seems obvious from reading through Hitler’s monologues: he rejected Christianity and worshipped nature…

Hitler had little or no reason to pose as a pantheist, because this would not have appealed to a very large constituency. However, he had very strong political reasons to pose as a believer in a more traditional kind of God. Savvy politician that he was, he wanted to appeal to Germans of all religious persuasions, so he used more traditional God-language to win popular support. This is consistent with his own statements about the relationship between religion and propaganda, and it squares with what we know about his hypocritical use of Christian themes.

Another strong possibility is that Hitler’s view of God was not pantheistic, but panentheistic. Friedrich Tomberg argues this, claiming that Hitler embraced a panentheism that believed “everything is in nature, but nature is in God.” This would allow Hitler to equate nature with God, because panentheists see nature as divine. However, they also see God as having an existence beyond nature, too. A panentheist could construe God as intervening in history in some ways, though usually not in miraculous events. This could correspond roughly with the way Hitler described God blessing or favoring the German Volk.

Categories
Degenerate art Nature Neanderthalism Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 101

People will object that I am being unfair to the human elites who create culture. It will be pointed out to me that without a certain encroachment on the jungle, the savannah or the forest, and thus without the restriction of the natural domain of the wild animals, there would never have been cities or monuments, or all that is encompassed under the name of ‘civilisation’; the arts being all more or less linked to each other, as well as to certain fundamental techniques.

This is true, and no one can deny it. Or rather, it was true in the days when one could still think that it was worth cutting down a few trees to erect, on the top of a promontory or some other ‘high place’, a perfect temple or to build, in the middle of a plain, one or more pyramids with powerful symbolism, whose measurements corresponded to those of the Earth itself, if not the solar system. This was true in the days when, as an integral part of Nature, man had not yet risen against her in the laughable pride over other living species; in the time when, in the best societies—traditional societies—the most eminent minds, far from exalting themselves like Francis Bacon or Descartes at the idea of the ‘domination of man’ over the universe, dreamed only of expressing allegorically, in carved, painted, sung or written work, or by rhythmic sound and dance, their intuitive knowledge of cosmic truths, their vision of the eternal.

Then, human creation within certain limits fitted harmoniously into the natural environment. It didn’t spoil it or desecrate it. It couldn’t be otherwise, given that at that time only what René Guénon calls ‘objective art’ was considered ‘art’: work whose standards are directly linked to the artist’s knowledge of the standards of the visible and invisible, human and non-human universe. Thus were born the colossi of Tiahuanaco, the pyramids of Egypt and America, the Greek, Hindu or Japanese temples, the prehistoric or relatively recent paintings at the bottom of caves in Altamira, Lascaux, Ajanta; the Byzantine, Romanesque or Gothic cathedrals, the great mosques of the world, and all the sacred or initiatory music from Antiquity to Bach and Wagner, and the sacred dances of the Indies and the whole world. None of this takes away the soul of the native environment—on the contrary: it expresses it, translates it into the language of the eternal by linking it to it.

But all this was yesterday; it was mostly in the past. It dates from before, and in general long before, the appearance of the insect-man and before his sudden multiplication into not arithmetical but geometrical expression, the result of techniques for protecting the weak.

I repeat: quality and quantity are mutually exclusive.

Those whose numbers are increasing in geometric progression—doubling, and in some countries tripling every thirty years—can only ruin the land, the landscape, and the soil itself to which they cling like leeches. They need houses—any kind of houses quickly built and as cheap and ugly as possible. Art doesn’t come into play provided that, in technically advanced countries, they offer more and more comfort and allow an increasingly automatic life. In other countries it will be enough for them to line up, all alike, like a built-in series, on the site of uprooted forests. Corrugated iron will replace the fresh thatch. And fragments of rusty cans, roughly fixed together, will form the walls instead of palm leaves, which have become rarer. Thus these cheap dens are certainly not as good as the most primitive African or Oceanian huts or the ancient caves. But they do have the advantage that they can be built at the same pace as the human population.

As for the work of art, the visible reflection of the eternal, destined to last for millennia—the pyramid, the tomb, the temple or the colossus freed from the living rock, or erected like a stone hymn in the middle of the plain or at the top of an escarpment—has long since been out of the question. Man no longer builds under the direction of the wise, to give substance to a truth that cannot be expressed in words, but under that of entrepreneurs eager for quick profits to house as many people as possible, and any people whatsoever. The landscape is sacrificed, the forest is torn away, and its inhabitants—the beasts, the reptiles, the birds—are pushed back to where they can no longer live, or killed outright. Man, once an integral part of Nature, and sometimes its crowning glory, has become the executioner of all beauty, the enemy of the universal mother, the cancer of the planet.

Even the superior races no longer create symbols. They have replaced, or are increasingly replacing, temples and cathedrals with factories and medical research centres. And they ‘decorate’ their public squares with caricatures made of cement or wire. The music that their young people like, the music that they let blare out of their transistors all day long as a background for all their activities, all their speeches, all their remaining thoughts, is a bad imitation of Negro music.

 

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Editor’s Note: This is why, as soon as I hear degenerate music in the first minute of some white nationalist podcast, I immediately get off that website—just like I treat TV shows: as soon as I see a black guy I change the channel. Compare this attitude with WN pundits’ recent reviews of the latest Batman film.

Categories
Evil Mayas Nature Neanderthalism Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 91

The passage of the poem quoted above, reminds me of the title of a book published in France a few years ago—a cry of alarm at the idea that what will be, in a generation or two, the amplitude of human expansion on the surface of our unhappy planet: Six milliards d’insectes.

Six billion insects, i.e. six billion two-legged mammals with the habits and mentality of the termite mound—and none, or almost none, of the beautiful beasts that have graced the Earth since the dawn of time! For man doesn’t only kill wild beasts with his hands. There are those he condemns to death merely by removing their essential living space: the forest, savanna, even, in the case of the small half-wild beasts which are the cats, the ordinary vacant lots where their prey usually lives.

Every forest, mercilessly uprooted by bulldozers, so that a human settlement, certainly less beautiful than it, and generally of little or no cultural value, can be installed on the land it once occupied, is a hymn to the glory of the eternal, which disappears to make way for ‘laughter, vile noises, cries of despair’.[1]

More than that: it is a habitat stolen from the noble wild beasts—as well as from the squirrels, birds, reptiles, and other forms of life that always perpetuated themselves there in perfect balance with one another. The action which suppresses it for the benefit of man—that insatiable parasite—is a crime against the Universal Mother, whose respect should be the first duty of a so-called ‘thinking’ living being. And it is almost consoling, for those who think and are not particularly enamoured of the two-legged mammal, to see that the Mother sometimes reacts to this outrage by manifesting herself in her terrible aspect.

A thousand families are installed on the levelled, weeded, asphalted site, torn from the forest. And in the next rainy season, the slaughtered trees are no longer there to hold back the water, and with their powerful roots, the rivers overflow, dragging ten times as many people from the region and all the surrounding areas in their furious rush. The usurper is punished. But this does not teach him anything, alas, for he multiplies at a dizzying rate, technology being there to counteract natural selection and prevent the elimination of the sick and the weak. And it will continue to deforest, to subsist at the expense of other beings.

But it is not only the beasts, the birds of prey, and in general the free-living beasts, that are the victims of man’s indefinite expansion. The number of domesticated animals itself—except for those representatives of those species which man especially breeds to kill and eat them, or to exploit them in some way—is rapidly diminishing. This is because technology has changed the nature of man in highly mechanised countries, and has removed the salutary restraint on human proliferation which, a few decades ago, was still imposed by periodic epidemics.

 

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Editor’s note: Savitri blames technology, but the problem precedes Big Tech. For example, there is evidence to suggest that humans did cause the mammoth extinction in prehistoric times. And regarding ancient history I have talked a lot on this site about child sacrifice in non-Western cultures, but not about ritual animal sacrifice.

Here we see a jaguar sacrificed by the Maya in pre-European times. Today’s Westerners are such imbeciles that they are no longer capable of doing historical justice to these poor animals; let’s say, by condemning these serial-killer cultures.
 
 
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[1] Leconte de Lisle, ‘Là Forêt Vierge’, (Poèmes Barbares).

Categories
Kali Yuga Nature Souvenirs et réflexions d'une aryenne (book) Tree Welfare of animals

Reflections of an Aryan woman, 88

You, who are one of us—sons and fathers of the Strong and Beautiful—, look around you without prejudice and passion, and say what you see! From one end of the earth to the other, the strong are retreating before the weak, armed with ingenious malice; the beautiful, before the ungainly, the deformed, the ugly, armed with deception; the healthy, before the sick, armed with recipes for combat taken from the demons with whom they have made a pact. The giants give way to the dwarfs, holders of divine power usurped through sacrilegious research. You see all this more clearly than ever since the disaster of 1945.

But don’t think that this dates from 1945. Certainly not! The collapse of the Third German Reich and the persecution of the Religion of the Strong, which has been raging ever since, are but the consequence of a desperate struggle, as old as the fall of man and the end of the ‘Age of Truth’. They are the recent phases of a gradual and inexorable loss of ground, which has been going on for millennia, and is only more apparent since our fruitless effort to stop it.
 

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Editor’s note: As I said yesterday in the comments section, Savitri lived at a time when the real history of Christianity was still unknown. Had she known it, she wouldn’t have needed to dip into Hindu mythology to speculate about a purported decadence of many thousands of years old. Occam’s razor is applicable here, and we can point to Christian ethics, even in its secular form, as the inversion of values that in our day has culminated in the West’s darkest hour.

 

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Consider the trees. Among the Strong, they are the oldest. They are our elder brothers: old kings of Creation. For millions of years, they alone possessed the Earth. And how beautiful was the Earth in the time when, aside from some giant insects and the life born amidst the oceans, it nourished only them!

The Gods know what enthusiasm seized me, on my return to Germany in 1953, at the sight of the resurrected industries of the Ruhr basin! In every cloud of nitrogen peroxide that billowed in fiery volutes from the chimneys of rebuilt factories, I greeted a new and victorious challenge to the infamous Morgenthau plan. And yet… an image haunts and fascinates me: that of the Ruhr basin at the time when the future coal which, along with iron, makes it rich today, existed ‘in potential’ in the form of endless forests of tree ferns.

I think I can see them, these fifty-metre-high ferns, endlessly crowded together, competing in their strength in their push towards the light and the sun. It was night between their innumerable shafts, so thick was the evergreen ceiling of their entangled leaves: a humid night, heavy with the vapours arising from the warm blackish mud in which their roots were immersed; a night that the wind, blowing through the gigantic foliage, filled with a harmonious wailing, or that the torrential rains filled with a din. Everywhere one finds coal mines today such forests then extended.

But there is, for me, an even more nostalgic image. It is that of the forest of many species, populated by colourful birds, reptiles beautifully marked with brown, pale yellow, amber and ebony, and mammals of all kinds—especially felines: the most beautiful of all living creatures—, the forest of the hundreds of millennia before man appeared on our planet, and the forest of the time when man, few in number, was not yet the harmful beast he has become. The domain of trees was then almost everywhere. And it was also the domain of animals. It included the domain of the oldest and most beautiful civilisations. And man, to whom the dream of ‘dominating Nature’ and overturning its balance for his benefit would then have seemed absurd and sacrilegious, found his numerical inferiority normal. In one of his most suggestive poetic evocations of ancient India, Leconte de Lisle has one of his characters say:

I know the narrow, mysterious paths
That lead the river to the nearby mountains.
Large tigers, striped and prowling by the hundred… [1]

In the hot and humid forests of the Ganges (or Mekong) there were tigers, leopards and elephants. In the north of Asia and Europe, it was aurochs and wolves, by the thousands, by the millions. The first hunters—the first herders, rivals of the four-legged predators—certainly killed some of them, to keep the flesh of the domesticated herds for themselves. But from the boundless forest others emerged. The natural balance between the species had not yet been broken, nor was it to be broken for long. It was not until the forest, or the savannah, definitely retreated before man when ‘civilisation’ encroached on it without interruption.

For centuries, however, man was destined to remain confined to very small areas. In ancient times, in Egypt as well as in Assyria, Mesopotamia, Syria, North Africa and even in Southern Europe, lions were found within a few kilometres of cities. All the accounts of the ancients, from those reported in the Bible to those of the adventures of Androcles (how recent, in comparison!) bear witness to this. Unfortunately, these beasts were hunted, and there is abundant evidence of this in the written and sculpted testimonies. Personally, I have always been outraged when reading the inscription that relates the success of the young Amenhotep III, who supposedly killed ‘one hundred and four’ of these royal beasts in a single hunt. And the famous bas-reliefs in the Oxford Museum, which, with that frightening realism of which Assyrian art has the greatest secret, represent Assurnasirpal and his retinue piercing with arrows a whole army of lions—of which some, their backs broken, twist and seem literally to howl in pain—inspire me to nothing less than a burning hatred of man.

And yet… I must admit that, no more at the dawn of the 14th century than during the 9th before the Christian era, this primate had not yet become, on the scale on which it was soon to be, the scourge of the living world. It hunted, it is true, as did other predators. And it had the arrow which strikes from afar, instead of the honest claw and tooth, which only reach up close. But he didn’t exterminate whole species as it was destined to do later, and like no other beast of prey did.

The forest, the endless savannah, the desert—the space which he couldn’t occupy entirely, and in which he was not even able to make his presence felt in a more or less permanent way—remained the free, if not inviolate, domain of non-human life. No civilisation had yet monopolised for the benefit of ‘man’ all the territory on which it flourished. Egypt itself, whose people were by far the most prolific in antiquity, kept, in addition to its luxuriant palm groves, its fauna of lions, crocodiles and hippopotami. And, what is more, thanks to its theriomorphic representations of the divinity, and especially thanks to the pious love with which it surrounded certain animals—such as the innumerable cats, fed and pampered by the priestesses of the Goddess Bastet[2]—it maintained with this fauna a link of a more subtle and stronger order, comparable to the one that still exists today between the Hindu and the Cow, certain monkeys and certain snakes, among other symbolic animals.

It would have seemed to a superficial observer that, despite the hunting, the sacrifices, and the extensive use of wood in the construction of houses as well as ships, the animal species and the forest species could count on an indefinitely prosperous future.

However, even at that relatively early date, man had become ‘the only mammal whose numbers continue to increase’.[3] In other words, the balance that had been maintained for so long between all living species, including man, had been upset in favour of the latter for several centuries.
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[1] Leconte de Lisle, ‘Çunacépa’ (Poèmes Antiques).

[2] These cats were mummified after their death. Hundreds of thousands of them have been found in the necropolises where they had been deposited.

[3] ‘der einzige Säuger, der sich in ständiger Vermehrung befindet’ (Tier, 11th year, No. 5, page 44. Article ‘Die Uberbevölkerung droht als nahe Weltkatastrophe’).

Categories
Aryan beauty Galileo Galilee Metaphysics of race / sex Nature Richard Wagner Roger Penrose

‘Time here becomes space’

Sir Roger Penrose, born in 1931, is a British mathematician, mathematical physicist, philosopher of science and Nobel laureate in physics. I recently mocked the old German philosophers’ trick of obscuring prose to start philosophical cults, as in the case of Kant. As Leszek Kołakowski said at the beginning of his monumental demolition of Marxist theory, Hegel’s ideas had already been developed earlier but in simpler language: language whose aim was to make metaphysical ideas comprehensible. That’s the way to go, rather than the artifice of deliberately obscuring the language so that philosophical ‘science’ cannot escape the walls of university scholasticism.

One of the things I like about contemporary philosophers is that they write or speak in a way that makes us understand complex ideas, even the most abstract metaphysics. In the film A Brief History of Time Penrose said, ‘I think I would say that the universe has a purpose, it’s not somehow just there by chance… Some people, I think, take the view that the universe is just there and it runs along—it’s a bit like it just sort of computes, and we happen somehow by accident to find ourselves in this thing. But I don’t think that’s a very fruitful or helpful way of looking at the universe. I think that there is something much deeper about it’.

A year ago in my post ‘Between Ice and Fire’ I concluded: ‘The dialectic of the song of ice and fire in the universe is the dilemma of whether the universe is to cool down eternally due to unnecessary suffering, or whether it is worth returning to the primal fire that makes Being explode again in countless stars…’

But yesterday I got a surprise in this YouTube interview. Penrose mentions something that had never occurred to me.

Once in the very distant future, where there are no more corpses of stars, and not even black holes that evaporate with time (remember Stephen Hawking’s phrase: ‘black holes are not so black’), leaving only photons in an expanding universe, if time ceases to make sense—then space, in our Newtonian sense, will cease to make sense. The moment time ceases to exist, space ceases to exist as well! And that would mean a new beginning or big bang insofar as astronomically large space would be, without time, nothing: equivalent again to a mathematical point or a new singularity.

I hadn’t thought of that possibility. Will the dialectic of the song of ice and fire not end with the Night King’s dream, eternal oblivion because of our misconduct (other ‘darkest hours’ may well be happening in other galaxies due to similar, astronomic stupidities of sentient beings)? It reminds me of a line from Wagner when Gurnemanz takes Parsifal into the castle to see if he can be initiated, and tells him that in that journey time becomes space:

Gurnemanz:
The king is returning from the bath;
the sun stands high;
now let me lead you to our hallowed feast;
for if you are pure, the Grail
will be meat and drink to you.

Parsifal:
Who is the Grail?

Gurnemanz:
That cannot be said;
but if you yourself are called to its service
that knowledge will not remain withheld.
And see!
I think I know you aright;
no earthly path leads to it,
and none could tread it
whom the Grail itself had not guided.

Parsifal:
I scarcely tread,
yet seem already to have come far.

Gurnemanz:
You see, my son,
time here becomes space.

See this exact moment in a performance of the Bayreuth Festival: here.

Penrose’s interview is fascinating, and in this other segment he says something I already knew intuitively: that those who fantasise about creating, say in a decade, artificial intelligence by mere computation will be in for a fiasco because consciousness is not algorithmic. As if that weren’t enough, in this other segment of the interview Penrose talks about beauty: an inherent structure in the universe and even in mathematics (remember, ‘mathematics is the alphabet with which God has written the universe’, said Galileo Galilei). This is why soulless computers, which cannot be indoctrinated by PC nuts, have chosen the white race as the most beautiful.

Since the old incarnation of The West’s Darkest Hour on blogspot I had chosen a painting, Daybreak by Maxfield Parrish, to sum up in a single image my philosophy. When a woke bitch says that beauty is subjective, she’s ignoring that mathematicians have detected how certain symmetrical relationships explain her beautiful facial features. The Roman sculpture we can admire on the sidebar is not the same as a humanoid ape from our remote past: the universe is evolving biologically according to the mathematical beauty inherent in our tastes for sexual selection.

Only the eternal feminine will lead us to the Absolute. It is no wonder why uncle Adolf wanted so much for his close friends to travel with him to the annual Wagner Festival in Bayreuth. But very few understood him…

Seymour Millais Stone
Parsifal and the Grail

Categories
Eugenics Nature Neanderthalism Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 55

Chapter IX

The reversal of anthropocentric values

Awaken, shake your chained forces
Let the sap flow in our dry furrows
Make sparkle, under the flowering myrtles
An unexpected sword, as in the Panathenaea

—Leconte de Lisle (‘L’Anathème’, Poèmes Barbares)

Demographic growth is, as I have tried to show above, both a consequence and an ever-renewed cause of the development of techniques: a consequence of the preservation, thanks to the perfection of medicine and surgery, of an ever greater number of people who normally should not be living; and a cause of the efforts of inventive minds to create means of satisfying the needs, real or supposed, of a population that is multiplying, often dispite the absence of protective hygiene, and all the more so if such hygiene is widespread.

It is a vicious circle, and all the more tragic because it can probably only be broken on a global scale. It would be criminal to encourage, among the noblest and most gifted peoples, a decline in birth rate which would expose them, on equal terms (or simply in the fatal peace of a ‘consumer society’ indefinitely extended as technical progress) to give away to human varieties qualitatively inferior to them, but dangerously prolific, and whose demography is out of control.

No one was more aware of this fact than Adolf Hitler, and he gave it a place in his politics that it had never had under any regime, even a racist one, in the past. And it is perhaps in this more than in anything else that the blatant opposition of the Third German Reich to the leading trends of the modern world appears.

These tendencies are expressed in the hundred thousand times repeated precept ‘Live and let live’ applied (and this is to be emphasised) to men of all races as well as of all degrees of physical or mental health or illness, but to man alone. It is the contrary precept that our protectors of the sacrosanct two-legged mammal apply to quadrupeds, cetaceans, reptiles, etc., as well as to the winged gentry and the forest. Here, it is a question of ‘letting live’ at most what doesn’t hinder the indefinite expansion of any variety of man, and even, at the limit, only what favours this expansion. This seems to be the case in Communist China, where only ‘useful’, that is to say exploitable, animals have the ‘right to live’.

The eternal glory of Adolf Hitler—and perhaps the most striking sign that he was, par excellence, the man ‘against Time’: the man of the last chance for recovery, no longer partial but total—is that he transvalued this order of things. It is his glory forever to have, even in a country during the war, ‘let Nature live’: protect as far as possible the forests and their inhabitants; take a clear stand against vivisection; rejecting for himself all meat products and dreaming about gradually abolishing the slaughterhouses ‘after victory’, when he would have had his hands free. [1]

It is his glory that he has, in addition, mocked the misplaced zeal of lovers of ‘pedigree’ dogs, cats or horses, indifferent to the purity of their own offspring. He applied this time to man, in the name of the human elite, the very principle that had, for millennia, regulated man’s behaviour towards the beast and the tree: ‘Let live’ only that what didn’t hinder the flourishing of this elite; ultimately, only what favoured it—or at least he did all that was materially possible in this sense in a world where, despite his power, he still had to reckon with constant opposition.

__________

[1] Statement by Adolf Hitler to J. Goebbels, 26 April 1942.

Categories
Indo-European heritage Nature Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 53

What he reproached most of all, it seems, was the fact that Christianity alienated his followers from Nature; that it inculcated in them a contempt for the body and, above all, presented itself to them as the ‘consoling’ religion par excellence: the religion of the afflicted; of those who are ‘toiled over and burdened’ and don’t have the strength to bear their burden courageously; of those who cannot come to terms with the idea of not seeing their beloved ones again in a naïvely human Hereafter. Like Nietzsche, he found it to have a whining, servile rotundity about it, and considered Christianity inferior to even the most primitive mythologies, which at least integrate man into the cosmos—all the more inferior to a religion of Nature, ancestors, heroes and of the national State such as this Shintoism, whose origin is lost in the night of prehistory, and which his allies, the Japanese, had had the intelligence to preserve, by adapting it to their modern life.[1]

And in contrast, he liked to evoke the beauty of the attitude of his followers who, free of hope as well as fear, carried out the most dangerous tasks with detachment. ‘I have’, he said on December 13, 1941 in the presence of Dr Goebbels, Alfred Rosenberg, Terboven and others, ‘six SS divisions composed of men who are absolutely indifferent in matters of religion. This doesn’t prevent them from going to their deaths with a serene soul’.[2]

Here, ‘indifference in matters of religion’ just means indifference to Christianity and, perhaps, to all religious exotericism; certainly not indifference to the sacred. Quite the contrary! Because what the Führer reproached Christianity, and no doubt any religion or philosophy centred on the ‘too human’, was precisely the absence in it of that true piety which consists in feeling and adoring ‘God’—the Principle of all being or non-being, the Essence of light and also of Shadow—through the splendour of the visible and tangible world; through Order and Rhythm and the unchanging Law which is its expression: the Law which melts opposites into the same unity, a reflection of unity in itself. What he reproached them for was their inability to make the sacred penetrate life, all life, as in traditional societies.

And what he wanted—and, as I shall soon try to show, the SS must have had a great role to play here—was a gradual return of the consciousness of the sacred, at various levels, in all strata of the population. Not a more or less artificial resurgence of the cult of Wotan and Thor (the Divine never assumes again, in the eyes of men, the forms it once abandoned) but a return of Germany and the Germanic world in general, to Tradition, grasped in the Nordic manner, in the spirit of the old sagas including those which, like the legend of Parsifal preserved, under Christian outward appearances, the unchanged values of the race; the imprint of eternal values in the collective soul of the race.
 

______ 卐 ______

 
Editor’s note: Last year I wrote: ‘Musically, I think Parsifal is Wagner’s most accomplished work. The overtures of each of the three acts, as well as the magnificent music when Gurnemanz takes Parsifal into the castle in the first act; the background music and the voices by the end of the discussion between Parsifal and Kundry in the second act, and let’s not talk about the Good Friday music in the third act, are the most glorious and spiritual I have ever listened. No wonder why Max Reger (1873-1916) confessed: “When I first heard Parsifal at Bayreuth I was fifteen. I cried for two weeks and then became a musician”.’
 

______ 卐 ______

 
He wanted to restore to the German peasant ‘the direct and mysterious apprehension of Nature, the instinctive contact, the communion with the Spirit of the Earth’. He wanted to scrape off ‘the Christian varnish’ and restore to him ‘the religion of the race’ [3] and, little by little, especially in the immense new ‘living space’ which he dreamed of conquering in the East, to remake from the mass of his people a free peasant-warrior people, as in the old days when the immemorial Odalrecht, the oldest Germanic customary law, regulated the relations of men with each other and with their chiefs.

It was from the countryside, which, he knew, still lived on, behind a vain set of Christian names and gestures, pagan beliefs from which he intended one day to evangelise those masses in the big cities: the first victims of modern life in whom, in his own words, ‘everything was dead’. (This ‘everything’ meant for him ‘the essential’: the capacity of man, and especially of the pure-blooded Aryan, to feel both his nothingness as an isolated individual and his immortality as the repository of the virtues of his race, his awareness of the sacred in everyday life.)

He wanted to restore this sense of the sacred to every German—to every Aryan—in whom it had faded or been lost over the generations through the superstitions spread by the churches as well as by an increasingly popularised false ‘science’. He knew that this was an arduous and long-term task from which one could not expect spectacular success, but whose preservation of pure blood was the sine qua non of accomplishment—because, beyond a certain degree of miscegenation (which is very quickly reached) a people is no longer the same people.

___________

[1] Ibid., p. 141

[2] Libres propos sur la Guerre et la Paix, translation, p. 140.

[3] H. Rauschning, Hitler m’a dit, treizième édition française, p. 71.

Categories
Exterminationism Metaphysics of race / sex Nature Theology

Panentheism

In the article about Savitri Devi’s wise voice, Krist Krusher commented:

One problem that I have with pantheism is, that if the universe itself is god, then would that mean insects, faeces and non-whites are also part of god? I find such an idea preposterous: such a realization undermines the entirety of the idea of god. It reduces god to simply mean anything and everything. Such is not worth worshipping or venerating to me.

I was personally a little disillusioned when I read Who We Are and found that Pierce, using his Comostheistic logic, ‘deduced’ that even Negroes were in a way brothers to Whites! The particular paragraph:

It is important to understand this, because with understanding comes freedom from the superstition of ‘human brotherhood’. We are one with the Cosmos and are, in a sense, brothers to every living thing: to the amoeba, to the wolf, to the chimpanzee, and to the Negro. But this sense of brotherhood does not paralyze our will when we are faced with the necessity of taking certain actions—whether game control or pest control or disease control—relative to other species in order to ensure the continued progress of our own. And so it must be with the Negro.

The problem with this is that it ultimately creates another kind of Brotherhood, one which if coupled with the kind of thinking that slave morality produces, would result in something as asinine as Jainism: where all life has worth regardless if it is paramecium, slime mould or cockroach! It would be such an easy thing to bend to erroneous belief.

Some will argue that the end of the paragraph would guarantee that this would never be perverted, but I know many who would warp it to think non-whites can be ‘Aryan’ too.

Evolutionists say that all creatures are connected by a common ancestor. As repulsive as it is, even spiders and we have a common ancestor (except for the very last episode that ruined the series, this series explains it all).

Divinity is obviously noticeable in some aspects of Nature such as trees, the colour of the sky with the background of the mountains and some cute mammals (including the nymphs in Nature painted by Parrish). But side by side there are real monsters in Nature.

My solution at the end of From Jesus to Hitler is exterminationism. Either way, Nature is the greatest exterminationist in the universe. For hundreds of millions of years it has been exterminating ninety-nine per cent of her species. Getting rid of obsolete species is critical to Kalki, a subject in which Savitri Devi was utterly wrong in some passages of Impeachment of Man. Naively, she idealised all animal species. Instead, we want to exterminate most of them (you can picture our little utopia with the city of Lys in Arthur Clarke’s Against the Fall of Night).

If the Cro-Magnon exterminated the Neanderthal, all the more should we exterminate the primitive versions of Homo sapiens. This is not contradicted by panentheism. On the contrary: it is an essential part of the evolution or phenomenology of the spirit. William Pierce was right; for example, my exterminationist passion is not hampered one iota by my panentheism.* Both are the axes of the same double-helix, the religious DNA that moves me.

____________

(*) Some theologians use this term as a kind of mixture between theism and pantheism. I use it because, to my mind, there is the possibility that there could be some sort of nebulous agency before the big bang. But I hate metaphysical speculations.

Categories
Blacks Chess Nature Pseudoscience Racial studies

Classification of life

Yesterday and today I watched the Systematic Classification of Life series on YouTube by L. Aron Nelson, an American who changed his name to Aron Ra.

According to his Wikipedia page, he is a feminist and tried to run in the Democratic Party. It’s fascinating how in the first forty-nine episodes of his series of fifty he describes elegantly the biological evolution from worm to man. But in the very last episode Nelson speaks of human races repeating the most psychotic claims in vogue today, that races don’t exist, etc.

In the comments section of that video 50, in which Nelson appears with a T-Shirt flaunting heavy metal (in the previous episodes he painted his beard blue: a symbol of the current degeneration), I left him a note today: ‘You’re so wrong! in claiming “Modern ethnic groups have very little differences outside of appearance”. Human races do exist and you completely ruined your otherwise excellent series with this politically-correct final episode. Haven’t you even watched the most interesting exchange between Stefan Molyneux and David Rubin?’ And I added: ‘Do you want the scholarly sources?’ linking the AmRen books on race realism.

It is amazing how men of science immediately turn into pseudoscientists when opining about the human races. I recently debunked the Netflix series Queen’s Gambit showing that in the real world women cannot compete with men in chess (here, here and here).

Well, the IQ differences are even bigger between blacks and whites. At least several women have managed to obtain the norms to achieve the status of Grandmaster of chess. But only one black man has managed to obtain such norms, and with a rating of 2504 when he reached the peak of his chess career (the first chess boards in the world have more than 2800).

Nelson doesn’t want to see these brutal differences between blacks and whites for the simple fact that, despite his scientific background, upon reaching the subject of human biodiversity in Episode 50 he bows to the dogmas of the time, just as the scientists of yore had to bow to geocentrism.

Categories
Film Lord of the Rings Nature

On LOTR

In a one-volume edition celebrating the 50th anniversary of Tolkien’s book, I read The Lord of the Rings from March 2011 to February 2012, while listening to the audio of LOTR voiced by Rob Inglis.

I must say that since I wanted to be a film director, I think that only the first film of Peter Jackson’s adaptation was good. The other two suffer from the typical stridency of Hollywood in recent decades, especially the extended battle scenes. Tolkien’s novel has no stridency. On the contrary: it has a very slow development. And what is most striking are his descriptions of the countryside: something that those of us who live in large cities have completely lost and must recover if, after destroying the ring, return to the Shire.

But that doesn’t mean that I loved LOTR. I think it’s a children’s tale, not even a teenager’s, which is noted in a passage where King Théoden, once Gandalf broke his spell, spares Wormtongue’s life instead of killing him. (For having spared his life, Wormtongue later conspired with Saruman to exterminate the people of Rohan.)

I confess that this passage irritated me a lot, both in the film and in the novel; and we can only forgive it if we read LOTR to our little children, night after night, until the book is finished. But the problem I see with contemporary Aryan man is his long childhood. A Viking teenager wouldn’t have even understood why sparing the life of a Jew-like character who would only bring enormous evil to the kingdom.

When I finished reading LOTR I wrote: ‘What I say in El Retorno de Quetzalcóatl about Don Quixote by Cervantes compared to Bernal Díaz del Castillo’s book applies here: It talks ill of Westerners and Englishmen who have this work (fiction) at the top and know nothing about the Führer’s actual words—history, epic, and real tragedy—in the book I’m reading and will use in my next entry, “Hitler on Christianity”. An edition of such luxury [that of LOTR] for his talks should incorporate a very long prologue by David Irving’.

In that soliloquy, I wanted to tell myself that just as it bothered me that Spanish speakers preferred to read Cervantes’s fiction rather than Diaz’s non-fiction about the conquest of Mexico, it also bothered me that English-speakers preferred Tolkien’s fiction to Irving’s non-fiction. Having said this, the words of LOTR in which I projected myself were:

‘I wish it need not have happened in my time’, said Frodo.

‘So do I’, said Gandalf, ‘and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us’.

I had already collected it as a quotable quote. I also liked: ‘It was an evil fate. But he [Frodo] had taken it on himself’ (page 644). I projected myself even more in some words that in Jackson’s version appear at the end, when Frodo writes LOTR and says in soliloquy that there are such wounds that it is no longer possible to bear them.

All in all, I wouldn’t recommend LOTR to young people as what we need are real-life stories that inspire them, like the lives of Leonidas and Hermann. Movies and TV series about them and Hitler are missing from the point of view of the fourteen words.

When in the past century I lived in Manchester a native English man invited me on a peripatetic outing to the countryside with others and I am ashamed to say that I declined the invitation. Yes, I would recommend LOTR to those who want to get out of the monstrosity that Saruman did with his arboreal destruction, iron industry and multiplication of Orcs—a symbol of the soulless London—and want to reconnect with Nature (bucolic England).

If I were a film director and wanted to make a children’s movie, I would bring LOTR to the screen by retrieving all those detailed descriptions of the field in Tolkien’s prose.