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Category: Savitri Devi

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

Reflections of an Aryan woman, 82

 

Chapter XI: Incurable decadence

No longer gigantic, like unto the Spirits, proud and free,
But servile, crawling, crafty, cowardly, envious,
Frozen flesh where nothing stirs or trembles any more,
Man will swarm anew under the skies.
—Leconte de Lisle (Qaïn; Poèmes Barbares).

An impure air embraces the globe stripped
Of the woods that sheltered it in their sublime mantle;
The mountains, under vile feet, have lowered their summits;
The mysterious heart of the ocean is defiled.
—Leconte de Lisle (L’Anathème; Poèmes Barbares).

 
The perpetuation of Hitlerism as an expression of the eternal, more than human, tradition—and in particular of the Germanic form of this tradition—adapted to our time, doesn’t, however, mean the resurgence, in the more or less near future, of the new civilisation that was taking shape within the framework of the Third Reich.

As I have tried to show in another study,[1] all religious or political leaders (or both) whose action is directed against decadence, against the false values inseparable from the childish overestimation of ‘man’, fail in the long run, even when they appear to succeed—for decadence is the true direction of Time against which no one should expect, during a cycle, to remain victorious forever.

Despite this, some manage to establish a civilisation that is linked, in its basic principles, to some particular form of Tradition. They do this at the cost of certain necessary compromises on the exoteric level, which ensure the permanent enthusiasm of the crowd to them, the consequence of spectacular success.

Legislation based on their teaching still governs States, if not continents, centuries after their death. And although their work is crumbling and disintegrating all the more rapidly because they came later in the succession of promoters of ‘redress’; although, if they could ‘come back’ they would hardly recognise their creation in what has become over time the civilisations they founded, they have left something visible, something pitifully sclerotic—sometimes even degenerate—but at least historically significant.

But there are others whose creation against the guiding trends of their time ends with them. This happens when inspired leaders refuse those compromises which, more and more as the ages pass, are the indispensable conditions of success in this world. But it also happens whenever such leaders live and act in a ‘doomed’ age, i.e., when no ‘rectification’ of any scope (and duration) is possible any longer—no matter how worthy and skilful the initiator may be.

Only Kalki, the last of the avatars of Vishnu, or by whatever name men who are attached to the various expressions of the one Tradition like to call him, is assured of success in a battle against the tide of Time. And this success will then be total, consisting of nothing less than that absolute reversal of values that characterises the end of one world and the birth of an unknown and long unthinkable world. Accompanied by unprecedented destruction, it will signify the end of the present cycle: the end of the Dark Age, from which nothing good could come; the end of this cursed humanity, and the Appearance of conditions of life and means of expression similar to those of every Golden Age.

_________

[1] In The Lightning and the Sun, a book completed in early 1956 and published in Calcutta in 1958.

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Currency crash Lord of the Rings Racial right Richard Wagner Rudolf Hess Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 80

It is impossible to say to what extent the Thüle Gesellschaft [a German occultist and Völkisch group] was in possession of this priceless heritage, coming from the depths of the ages. Certainly some of its members were—Dietrich Eckart, Rudolf Hess, and the Führer himself had it. One of the traits of the initiate would be the ability to feign anger, madness, imbecility, or any other human state whenever he deemed it appropriate for his purposes. The Führer forced himself, as he said,[1] to ‘appear tough’.

And his all-too-famous fits of rage—the existence of which the enemy pounced on with delight, as if they were a source of ridicule, exploitable ad infinitum—were, according to Rauschning, ‘carefully premeditated’ and ‘intended to disconcert those around him and force them to capitulate’.[2] Hermann Rauschning, who at the time of writing his book hated his former master, had no reason to destroy, as he does, with the stroke of a pen, the legend that aimed to discredit him in the eyes of more than one well-meaning man. Or rather, if he had a reason, it could only be, despite everything, a remnant of intellectual honesty.

As for Rudolf Hess, the comedy of ‘amnesia’ that he played so masterfully at the Nuremberg trial has fooled the most experienced psychiatrists. And the ‘normal’, sometimes even playful, tone of his letters to his wife and son[3]—tone that disconcerts the reader, in a man who was captive for more than thirty years—would be enough to prove his superhumanity. Only an initiate can write, after three decades in a cell, in the light-hearted and detached manner of a husband and father on holiday from his family for three weeks.

The Führer apparently outgrew his masters in the Thule Society (or elsewhere), and escaped the influence that some of them—one will never be clear which ones—would have wanted to have on him. He had to do it, being sovereign, being one of the visages of the One Who Returns.

And if, suddenly, the war took a wrong turn; if, to say the least, the point of no return was Stalingrad, which according to some, was the very site of the ancient Asgard, the fortress of the Germanic Gods, it is undoubtedly because, for some hidden reason, it had to be so. And hadn’t the young Adolf Hitler had that revelation under the night sky, on the summit of Freienberg, at the gates of his beloved city of Linz, at the age of sixteen?

The immediate material cause, or rather the occasion of the fatal turn, must have been not a strategic error on the part of the Führer—it is acknowledged that he never made a mistake in this area—but some sudden and unfortunate stiffening in his attitude towards the adversary. Siegfried, the superman, once showed pride of the same magnitude by refusing, so as not to appear to give in to the threat, and therefore to fear, to return to the Daughters of the Rhine the Ring which was theirs by right.

This gesture would have saved Asgard and the gods. The hero’s refusal precipitated its downfall. The new Siegfried, undoubtedly, also not to appear ‘weak’, although no challenge had been thrown at him, refused to exploit, as he certainly could, the goodwill of these people of Ukraine—anti-communists, aspiring to their autonomy—who had initially received his soldiers as liberators.

(March in Ukraine, historical; SS-Volunteer Division.) Did he do so knowingly, realising that the loss of the war, inscribed in the stars from all eternity, was a necessary catastrophe for Germany and the entire Aryan world, which only the trial by fire could one day purify? Only the gods know. The speed with which Germany, in the first years after the war, took the bait of material prosperity without any ideals, shows how much, despite the enthusiasm of the great National Socialist rallies, it was only incompletely freed from its comfortable humanitarian moralism, and only superficially armed against the Jewish influence, both ‘political’ and profound—that is, in the field of values.
 

______ 卐 ______

 

Editor’s note: This is central.

A few years ago, I used to say that the primary cause of the Aryan decline was that they succumbed to the One Ring, obviously referring to Wagner’s magnum opus, his Tetralogy (see for example: here).

And last year, when I promised myself that I would learn German and started to study it hard, I gave up when I discovered, just by reading the German grammar book I was reading, that the Germans betrayed themselves horrendously after the Second World War. What is the point of learning the language of the Nazis if German speakers are now anti-Nazis?

On this site I have been saying some very harsh things about the Americans. But however flawed their patriotic racialism may be (like what I recently said about Jared Taylor), they at least represent a firm step over the psychological Rubicon in the sense that American white nationalists are no longer in Normieland. They just need to finish crossing it, and The West’s Darkest Hour provides the stepping stones to do so.

What have the Germans done after their Fuhrer lost the war? The traitors donned one of the surrogate rings of the One Ring and have now become wraiths of what they were! I have already said it but it bears repeating:

In Tolkien’s universe, the Ringwraiths, the nine fallen kings or black riders, became the dreaded ring-servants of the Dark Lord Sauron. These Ringwraiths are Great Britain, France, Italy, Germany, Sweden, the other Nordic countries, Australia, Canada, and New Zealand. All of these wimp countries of the American Empire consider the anti-white wars that occurred in the 1860s and the 1940s to be good.

The fiat currencies of the Ringwraiths are pegged to the dollar. When the One Ring is destroyed—when the US dollar crashes—, like Sauron, the kings of these reigns will also lose their power. Mordor’s power comes from the One Ring, from the privilege that its banknotes have become the world’s reserve currency. Since the ring will fall into the Mount Doom lavas in the not-too-distant future, such a milestone will mark the beginning of the fall not only of Mordor, but of the nine Ringwraiths.

If after such a catastrophe the Aryan race manages to survive, it is not clear which Indo-European language will be adopted by the survivors.

________

[1] Rauschning, Hitler m’a dit, page 34.

[2] Ibid., page 84

[3] Frau Ilse Hess published two collections of letters of her captive husband: London, Nuremberg, Spandau and Prisoner of Peace.

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

Reflections of an Aryan woman, 79

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

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

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

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

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

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

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

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

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

_____________

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

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

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

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

Reflections of an Aryan woman, 78

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

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

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

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

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

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

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

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

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

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

It didn’t seem an impossible dream then…

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

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

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

______ 卐 ______

Editor’s note:

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

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

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

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

___________

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

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

Reflections of an Aryan woman, 77

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

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

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

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

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

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

Reflections of an Aryan woman, 76

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

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

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

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

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

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

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

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

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

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

_________

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

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

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

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

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

Reflections of an Aryan woman, 75

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

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

But the same is not true in India.

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

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

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

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

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

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

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

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

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

Reflections of an Aryan woman, 74

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Reflections of an Aryan woman, 73

(Left, André Brissaud’s Hitler et l’Ordre Noir.) It is probably unnecessary to point out that the ‘transparency’ referred to here is not material, and therefore not visible. It represents a state of being more subtle than the one we know; more open to direct contact with the intangible and even the informal. In other words, the Hyperboreans, holders of the primordial Tradition, would have been capable of intellectual intuition to a degree that we cannot conceive.

Who were they? And, if they really existed, where did their territory extend? The more or less evocative allusions made to them by the ancients—by Seneca in his Medea; by Pliny the Elder, Virgil, Diodorus of Sicily, Herodotus, Homer (in the Odyssey) and the author or authors of Genesis, and especially of the enigmatic Book of Enoch—are rather vague, though all referring to the ‘Great North’.

And the evocation of the extreme ‘whiteness’ of the Hyperboreans, of the unspeakable beauty of their women and the ‘extraordinary gifts of perspicacity’[1] of some of them, would make one think of an Aryan race immensely superior to the average of the present-day Norsemen, which is not surprising since it concerns a past that is lost in the mists of time.

But there is more: the scholar Bal Gangadhar Tilak, better known as Lokomanya Tilak, a Hindu scholar and sage,[2] has, in his book The Arctic Home in the Vedas, very clearly linked the oldest tradition of India to a region located in the high latitudes; a region knowing both the long polar night and the midnight sun, and the aurora borealis: a region where the stars neither rise nor set, but move, or seem to move, circularly along the horizon.

The Rig Veda, which he studied especially, and from which he draws most of the quotations in support of his thesis, is said to have been, as well as the whole of the Vedas—or ‘seen’, i.e. direct, knowledge—revealed to these ‘Aryas’, i.e. ‘Lords’ of the extreme Septentrion, and preciously preserved by them during the migrations which, in the centuries, gradually brought them into India.

Tilak places the abandonment of the Arctic homeland at the moment when it lost its temperate climate and verdant vegetation to become ‘icy’, that is to say, at the moment when the Earth’s axis tilted by more than twenty-three degrees, some eight thousand years ago. He doesn’t specify whether the island or the portion of the continent thus struck by sudden sterility was swallowed up, as the Thule legend has it, or continues to exist somewhere in the vicinity or within the Arctic Circle. Nor does he mention the steps which the repositories of the Eternal Veda—the Wisdom hidden beneath the sacred texts of that name—had to take between their Arctic homeland and the first settlements they founded in north-west India.

And as his work is not addressed to initiates (who wouldn’t need it, but only to bona fide orientalist scholars whom he knows to be insensitive to any argument not supported by evidence) he says nothing about the ‘underground’ initiatory centres, Agartha and Shamballa, which are so often mentioned in the secret teaching of the Thule Society to its members—teaching which Alfred Rosenberg, Rudolf Hess, Dietrich Eckart and, presumably through the latter, Adolf Hitler himself received.

Agartha, or Agarthi, would be the centre placed ‘under the wheel of the Golden Sun’, that is to say, the one to which the contemplatives who refuse in advance to participate in the affairs of this world are attached: that of the sages whom I have called ‘men above Time’. Shamballa, on the other hand, would be the spiritual centre of men ‘against Time’: initiates who, while living in the eternal, accept to act in this world ‘in the interest of the Universe’, according to the unchanging values, or, to use the Führer’s own words, according to the ‘original meaning of things’. It is, of course, to this second centre of the Masters of Action that Adolf Hitler would relate.

Remarkably, the names of Agartha and Shamballa ‘appeared several times on the lips of more than one SS leader during the Nuremberg trials, and more particularly, of the SS leaders of the Ahnenerbe’.[3]

This organisation, among others, sent to Tibet ‘an expedition led by the SS ethnologist Standartenführer Dr Scheffer’.[4] The fragments of his reports, which exist on microfilms in the National Archives in Washington, seemed ‘extraordinary’ to André Brissaud, who read them. Why such an expedition? Certainly not to try to find, in Central Asia, ‘the origins of the Nordic race’, as Brissaud seems to think.

During the Third Reich, even schoolchildren knew from their textbooks—some of which, such as that of Klagges and Blume, So ward das Reich, were remarkable—that this race had spread from north to south and east, and not vice versa.[5] What Dr Scheffer and his collaborators wanted, no doubt, was rather to try to penetrate the mystery of Agartha and Shamballa; perhaps to try, with the help of the heads of a spiritual centre where it manifests itself, to get in touch with the principle (for it is a principle, not a personage) that René Guénon calls the ‘king of the world’.[6]

This seems all the more plausible since, among these sections of the Ahnenerbe whose work was classified as a ‘secret affair of the Reich’ and ‘of which nothing is known’, ‘one section included, in addition to the study of ancient languages, cosmology and archaeology, the study of Yoga and Zen’; and another was focused in ‘esoteric doctrines, and magical influences on human behaviour’.[7]

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[1] Brissaud: Hitler et l’Ordre Noir, page 58.
[2] Born 3 July 1856; died 1 August 1920. He was a Brahmin from Maharashtra, of the Chitpavan sub-caste.
[3] Brissaud: Hitler et l’Ordre Noir, page 59-60.
[4] Ibid.
[5] Klagges & Blume, So ward das Reich, page 15.
[6] René Guénon: Le Roi du Monde, page 13.
[7] Brissaud: Hitler et l’Ordre Noir, page 285.

Categories
Destruction of Germanic paganism Heinrich Himmler Savitri Devi Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 72

Hitler also admired the great Hohenstaufen emperors, especially Frederick Barbarossa, the one who should come back and who had come back in him (alas, for a short time!), and Frederick II, Stupor Mundi (Wonder of the World) in whom so many of his contemporaries had thought they saw the Antichrist—as men nowadays, blinded by propaganda, see in the founder of the Third Reich the embodiment of evil. He admired Frederick II of Prussia, Bismark, and all those in whom the conquering spirit of the German people had found expression, whose cultural mission—and much more than cultural—he didn’t doubt about.

And Heinrich Himmler himself, while paying a brilliant tribute to the Saxon warriors, martyrs of the ancient national faith in Verden in the year 782 of the Foreign God, professed a veritable adoration of Emperor Henry I and exalted the Knights of the Teutonic Order—not because they had brutally forced the Slavs (and eventually the Prussians[1]) to accept Christianity, but because they had, by the sword, ‘prepared the way for the German plough’, making possible the German colonisation of vast territories in the east.
 

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Editor’s Note: Given that in 1930s Germany no one could suspect that if Germany waged and lost the war all the whites of the world would go into an ethnosuicidal zeitgeist (cf. what I wrote yesterday), Himmler’s sympathy for the Teutonic Knights is understandable.

One of the reasons I have become so passionate about Savitri’s post-1945 texts is that the innocence of pre-1945 NS men, including Hitler and Himmler, should no longer be maintained. It is now clear that the quote on the sidebar (‘1945 was the year of the total inversion of Aryan values into Christian values’) reflects the tragedy of the West. And the only way to save the white race is to settle accounts with Judeo-Christianity, and thus with how we write history about Charlemagne and the Teutonic Knights.

If we hadn’t entered the darkest hour for the fair race, I wouldn’t have been so polarised against Judeo-Christianity following in Nietzsche’s footsteps. Manu Rodriguez’s letter to me comes to mind now.
 

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What was eternal in the warrior religion of Wotan and Thor, and before that in the immemorial Nordic religion of Heaven, Earth and the ‘Son’ of both, which Dr Hermann Wirth studied and was to survive in Christian esotericism and in esotericism itself? The latter has, in parallel with the teaching of the Churches, continued throughout history to have its initiates, fewer and fewer in number, no doubt, but always present and sometimes very active. One counts, among them, immortal creators such as the great Dürer and later Goethe, Wagner, and to a certain extent, Nietzsche. And it is known that Frederick II, ‘the Great’, King of Prussia—the hero par excellence of the Führer—was Grand Master of the Old Prussian Lodges.

The deep significance of the ancient Irminsul, the Axis of the World, isn’t different from that of the Cross detached from all Christian mythology, that is, from the history of the torture of Jesus considered as a fact in time. The point of the venerable Germanic symbol is aimed at the North Star, which represents the ‘One’ or supreme principle, and its curved branches are supposed to support the circle of the Zodiac, symbolising the Cycle of manifestation, moving around its immobile centre. There are in some very old churches in Germany even ‘crucifixions’ in which the cross itself has the curved branches of the ‘pagan’ Irminsul, the whole suggesting as it does the fusion of the two religions in their highest and most universal symbolism.

On the other hand, according to Professor von Moth of Detmold, the Fleur de Lys, linked as is well known to the idea of royal or imperial power is, in its form, a somewhat stylised replica of the Irminsul or Pillar of All, having a polar and axial significance. All legitimate power comes from On-high. And the Swastika, also ‘essentially the sign of the Pole’,[2] thus of the ‘rotational movement that is achieved around a centre of an immutable axis’ and of ‘the vivifying role of the Principle concerning the cosmic order’[3], is connected thereby to the Irminsul and the cross.

What was important, therefore, was to exalt everything that had contributed, or could contribute, to strengthening the German will to power: the condition for the universal ‘recovery’ that only a regenerated Germany could initiate. On the other hand, it was to keep alive the deposit of traditional truth, that is to say, of more than human (cosmic) truth, transmitted from the depths of the ages. The expression of this heritage could vary from one period to another according to political fluctuations, but the substance remained the same and explained the supreme beauty of the old Nordic sagas and the music, eminently Christian in inspiration, of Johann Sebastian Bach and, it goes without saying, of the entire artwork, musical and literary, also initiatory, of Richard Wagner.
 

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Editor’s Note: Once more, due to our anti-Christian POV we have some reservations on this point. See what Albus and I say about Wagner and Bach.

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This deposit, more precious than anything else, came from the mysterious Hyperboreans and the original homeland of the ‘transparent men’, sons of the ‘intelligences of beyond’: the Hyperboreans whose capital was Thule.

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[1] The Prussians were still ‘pagans’, i.e. faithful to their Germanic gods, as late as the 14th century.

[2] René Guénon: Symboles fondamentaux de la Science sacrée, page 89.

[3] Ibid., page 90.