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Category: Kali Yuga

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Eugenics Kali Yuga Neanderthalism Souvenirs et réflexions d'une aryenne (book) Third Reich

Reflections of an Aryan woman, 57

But that is not all. One of the most depressing features of the Dark Age drawing to a close is, certainly, the disorderly proliferation of man.

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Editor’s note: From my childhood I became a racist when we would visit the centre of the great mongrel metropolis. What my eyes saw is what I’d eventually come to call ‘the Neanderthal marabunta’.

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Malthus, more than a hundred and fifty years ago, had already pointed out the dangers of this, but only from an economic point of view. Our optimists today try to answer him by evoking the new possibilities of exploiting the land, and even the sea, which, according to them, would allow the human population of the planet to increase fivefold or even tenfold without worry. But the dangers remain, and are becoming more and more apparent, because the overall increase in the number of people is no longer ‘arithmetical’ but geometrical. And it seems that now, more than a quarter of a century after the defeat of National Socialist Germany, the point has been reached beyond which nothing, other than a gigantic external intervention, human or divine, can stop it, and even more so to decrease the world’s population to the level where it would cease to endanger the natural balance.
 

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Editor’s note: So far my insistence on pointing out Chris Martenson’s course (summary: here) has not made a dent in the racialists’ worldview. Savitri ignored scientific data on what now is called peak oil because neo-Malthusian studies weren’t yet popular. Never mind that Martenson and others who talk about energy devolution are normies. What matters is whether their calculations are correct. As I have also said several times, among the racialists only the Austrian-Canadian Ernest Ronin has predicted that when energy devolution hits the fan, later in this century, a window of opportunity will open for our cause.
 

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The Führer, more than anyone else, was aware of the catastrophe that the overpopulation of certain regions of the earth already represented (and increasingly does represent), and not only because of the inevitable push, in the more or less short term, of the ‘hungry’ against the ‘haves’. What he feared most of all was the gradual disappearance of the natural elites, the racial elites, under the rising tide of biologically inferior multitudes, even if here and there some dikes could be erected to protect us. For it is to be noted that, at least in our time, it is generally the least beautiful and least gifted races, and within the same people the less pure elements, that are the most prolific.

What the defender of the Aryan elite also feared was the lowering of the physical, intellectual and moral standards—the loss of quality—of generations to come. This is, in fact, a result, statistically fatal, of the unlimited increase in the number of humans, even of the ‘good race’, as soon as natural selection is undermined by the widespread application of medicine, surgery and especially preventive hygiene: factors of reverse selection.

Thus, his programme for the purification of the German people (and, if he had won the war, of the peoples of Europe) included, in parallel with the sterilisation of incurable people who were able, despite of everything, to justify their existence by some useful work, the pure and simple physical elimination (without suffering, that is to say) of beings who were only human in the form such as monsters, idiots, mentally retarded people, lunatics, etc.
 

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Editor’s note: This reminds me of something funny. A few years ago, on a typical American white nationalist forum, a commenter said with conviction that the Third Reich’s eugenics programme was just another slander, similar to the holocaust myth. That happened a few years ago. What these folk didn’t realise, and still don’t get it, is that the Reich represented a transvaluation to pre-Christian values. In other words, axiologically the anti-Semites on the continent where I live are still Jew obeyers, a term I explained a couple of days ago.
 

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It was conceived in the sense of a definitive return to healthy Nature, which prompts the bird to throw the malformed chick out of the nest; also, in the spirit of the breeder who, from the litters of his female dogs or mares, removes and eliminates without hesitation the deformed subjects, or those too weak to survive without constant care. It was conceived in the spirit of the divine Lycurgus, the lawgiver of Sparta. And it is known that Lycurgus’ laws were dictated to him by the Apollo of Delphi, the ‘Hyperborean’.

Unfortunately, this programme was only just beginning to be implemented. The fierce opposition of the Christian churches, both Catholic and Protestant, resulted in a ‘postponement’ of the drastic measures it contained. Adolf Hitler was too much of a realist to confront head-on, in the midst of war, the prejudices that eleven hundred years of Christian anthropocentrism had embedded in the psyche of his people, and to brave the indignant sermons of a few bishops, such as von Galen of Münster. It would have been difficult to put these prelates (and this one in particular) under arrest without risking a highly inappropriate disaffection with the regime among their flock. This is how (among others) the ten thousand or so mentally retarded in the Bethel asylum near Bielefeld survived the fall of the Third Reich. I repeat: unfortunately.

It remains true that the physical elimination of human waste was, together with the sterilisation of the incurably ill but still ‘usable’ as ‘economic factors’, an essential aspect of Adolf Hitler’s fight against decadence. The pure and simple suppression of medicine and preventive hygiene was, logically, another aspect. And it would, no doubt, have been another aspect in a victorious Germany which would have dominated Europe, and would have had nothing to fear from the threat of prolific multitudes, massed in the East, under the command of leaders who had identified the old cause of Panslavism with that of Marxism-Leninism.

But, given the tragic reality of this threat—and the threat represented, in the longer term, and for quite different reasons, by the overpopulation of the whole Earth—it was first of all this foreign proliferation that putting a brake was needed.

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August Kubizek Kali Yuga Philosophy of history Salvador Borrego Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 51

The Tischgespräche, the Führer’s table talks with a few senior party officials, senior SS officers or foreign guests[1], are instructive in this respect. Even more instructive, perhaps, are certain reports that are hostile to Hitlerism, all the more virulent because their authors are angrier at having initially followed Adolf Hitler in the wrong direction, and at having felt themselves to be fools in retrospect—wrongly, no doubt, for it must have been very difficult to grasp the true thinking of the Master before being part of the narrow circle of people who enjoyed his confidence.

Such is, for example, the book by the former President of the Senate of the Free City of Danzig, Hermann Rauschning, Hitler Told Me which had, in its time, some notoriety since in 1939 the thirteenth French edition of it was already published: an excellent book, despite of the aggressiveness that pierces every line. The fact that Rauschning himself seems to be completely unaware of the cyclical conception of history and, in general, of the supra-human truths which are the basis of all ancient wisdom, makes the judgements he believes he is making against the Führer all the more eloquent by accusing him (without knowing it) of waging his struggle precisely in the name of these truths. Finally, nothing can shed light on certain aspects of Hitlerism like Hans Grimm’s book Warum? Woher? aber Wohin?, a work by an impartial non-Hitlerite, or the account given by Auguste Kubizek, a man with no political allegiance whatsoever, of his years of friendship with the future Führer, then aged between fifteen and nineteen, in his book Adolf Hitler, mein Jugendfreund.[2]

The first thing that strikes one on reading these various texts is Adolf Hitler’s awareness of the speed with which everything is falling apart in our time, and of the total reversal of values that the slightest recovery would mean. It is also the very clear feeling he seems to have had that his action represented the last chance of the Aryan race as well as the last (at least theoretical) possibility of recovery, before the end of the present cycle.

This sentiment was coupled with the conviction that he himself was not ‘the last’ fighter against the forces of disintegration; not the One who would usher in the glorious ‘Golden Age’ of the next cycle. Five years before the seizure of power, the Führer said in all simplicity to Hans Grimm: ‘I know that someone must appear, and face our situation. I have been looking for this man. I have not been able to find him anywhere, and that is why I have arisen, to carry out the preparatory task, only the urgent preparatory task, for I know that I am not the One who is to come. And I also know what I lack. But the Other remains absent, and no one is there, and there is no more time to waste’.[3]

There is even reason to believe that he sensed—if not knew; I will come back to this point—the inevitability of disaster and the need for him to sacrifice himself. But just as his vision was centred on the German people but went far beyond Germany, so his defeat was to be a catastrophe on a planetary scale (which it was, indeed) and his sacrifice was to take on an unsuspected significance.
 

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Note of the Editor: In 1955 the notable Mexican José Vasconcelos (see my 2011 article: here) wrote a preface for Salvador Borrego’s main work, Derrota Mundial [World Defeat], in which Borrego argues that the world lost with the defeat of Germany. In 2015, on Borrego’s 100th birthday, David Duke, Ernst Zündel and Mark Weber visited him in Mexico. The four of them can be seen in this photograph; Weber appears to the far left; Zündel in the middle.
 

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He told Hermann Rauschning: ‘If we fail to win, we will drag half the world down with us, and no one will be able to rejoice in a victory over Germany’ and: ‘He could not otherwise accomplish his mission’, notes this author, without apparently realising the significance of such an assertion.[4]

So what was this ‘mission’, so imperious although He who knew he was in charge of it could, at times, foresee its failure? It was that of all those beings, both human and more than human—in India they are called avatars or descents of the divine Spirit in the visible and tangible world—who, from age to age, have fought against the tide of Time, for the restoration of a material order in the image of the eternal Order: that of the God Krishna, that of the Prophet Mohammed, and, in Germanic legend, truer than history: that of the hero Siegfried, like them both initiate and warrior.

Such a mission always implies the destruction of the decadent world, without which the restoration of a hierarchical society according to eternal values would be unthinkable. It therefore implies the recognition of the reign of evil, of the ‘triumph of injustice’[5] that is, what is contrary to the divine Order, at the time of the combatant—and the exaltation of combat. Undoubtedly, people who militate by violence against an already bad established order, in favour of a ‘new world’ even worse from the viewpoint of natural hierarchies, are also dissatisfied people who aren’t afraid of armed struggle. But, as I have tried to show above, it is the nature of their dream, not the methods employed for its realisation, which places them exactly opposite the fighters against time.

There are reckless, irresponsible fighters—both in the direction of temporal evolution and against it. There are millions of people of ‘goodwill’—liberals, individualists, pacifists, ‘friends of man’ of all stripes—who, mostly through sheer ignorance or laziness of mind, follow the deceptive suggestions of the agents of the Dark Forces, and contribute, with the most generous intentions in the world, to accelerating the pace of universal degeneration.

There are also people perfectly unconscious of the eternal laws of the visible as well as the subtle Universe, who militate enthusiastically for selection in battle, for the segregation of races, and, in general, for an aristocratic conception of the world, by instinct—simply out of horror of the physical and moral ugliness of men, and out of hatred of the prejudices and institutions which encourage its generalisation. Many of us are among them. Nobler than the former, since they are centred on beauty which, in its essence, merges with Truth, they are, despite everything, just as unresponsible in the strong sense of the word, because they are just as attached to the realm of impression, that is to say, to the subjective.

But it is different with leaders… all the more so with the founders of new times.

The real initiator of a subversive movement in the sense I have given above, can only be a man in possession of some degree of undeniable knowledge. But he uses it in reverse: for purposes contrary to the spirit of true hierarchies, therefore contrary to those which a wise man’s action should take. On the other hand, the founder and leader of a faith ‘against Time’—as Adolf Hitler was—can only be one of those men whom I have, in another book,[6] called ‘above Time’: a sage, an initiate in union with the Divine and simultaneously a warrior—and perhaps also a ‘politician’—ready to employ, at the level of the contingencies of the visible world, all the means he knows to be effective, and judging a means only by its effectiveness.

He can only be a man both above Time, as regards his being, and against Time, as regards his action in the world; in other words, a warrior (or a politician, or both) fighting against the order, institutions and powers of his time, with whatever weapons he can muster, with a view to an (at least temporary) ‘recovery’ of society, inspired by a Golden Age ideal: a will to bring the ‘new’ order into accord with the Eternal Order.

Now, I repeat: the texts, the facts, the whole history and atmosphere of National Socialism become fully comprehensible only if, once and for all, one admits that Adolf Hitler was such a man: the most recent manifestation, among us, of the One who returns from age to age ‘for the protection of the righteous, for the destruction of those who do evil, for the firm establishment of the order according to the nature of things’.[7]

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[1] Translated into French under the title Libres propos sur la Guerre et la Paix, by R. d’Harcourt.

[2] A (shortened) French translation was published by Gallimard.

[3] Hans Grimm, Warum? Woher? aber Wohin? published by Klosterhaus Verlag, Lippoldsberg, in 1954; page 14.

[4] Hermann Rauschning, Hitler m’a dit, 13th French edition, 1939, pages 142 & 279.

[5] Bhagawad-Gîta, IV, verse 7.

[6] The Lightning and the Sun, written from 1948 to 1956, published in Calcutta in 1958.

[7] Bhagawad-Gîta, IV, verse 8.

Categories
Degenerate art Egalitarianism Kali Yuga Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 49

As the present Cycle is much nearer its end than its bright beginning, it is probably not the first time that such an undertaking has taken place. I mentioned above the Revolution of 1789, which, in the name of the idea of equality ‘in law’ of all men of all races, led in France, de facto, to the usurpation of power by the bourgeoisie, and, in the geographically much more distant West, to the creation of the grotesque negro republic of Santo Domingo.

I could have mentioned Christianity itself, despite the undeniable, but visibly limited, part of true universal symbolism it may contain. Didn’t its dissemination—in the name of this same idea, as subversive as it is erroneous of equality—consummated the disintegration of the Greco-Roman world (already begun, it is true, in the Hellenistic period)? And its outrageous anthropocentrism makes it, in any case, an incomplete religion.

The European aristocracy, that is to say Germanic, and the Byzantine or Byzantinized Slavic aristocracy, came to terms with it out of policy, using it as a ready-made pretext for proselytising conquests and as a unifying force for the conquered peoples; while some of their members, and the most eminent ones at that, sometimes welcomed in it the opportunity for pure spiritual masochism, if not physical masochism as well.[1] All in all, and despite the inspiration that so many artists have drawn from it, this work has been, practically as well as in the absolute sense of the word, more subversive than constructive.
 

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Editor’s Note: This letter to me has been the most radical approach to this subject I have ever read.
 

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I could have mentioned any of these wisdoms, always more or less truncated, that Nietzsche calls ‘slave religions’. For all of these, even and perhaps especially those that most ostensibly place themselves ‘above Time’, by the mere fact that they deny hierarchy even if only in society and not in itself, and take no account of race on the pretext that the visible is of little importance, result in practice in the encouragement of a levelling down[2] and thus constitute (in practice, always) disintegrating factors acting in the direction of Time. They all contribute to the vast work of subversion, in the true sense of the word: of turning the ideal order upside down which continues, and intensifies, throughout the cycle.

I will say more. Undoubtedly there is a ‘subversion’ of this principial order whenever a man, or a natural group of men—a caste, a race—moved by a false estimate of his ‘rights’ or even of his ‘duties’, usurps or tries to usurp the normal place of another; whenever, for example, a prince rejects the spiritual authority to which his kingdom, and perhaps his civilisation, owes its link—however remote and tenuous—with the highest and most hidden sources of Tradition. It is a crime of this nature of which Philip the Fair, otherwise a great king, seems to have been guilty in destroying, with the connivance of a pope who was more of a politician than a priest, the Order of the Knights Templar. But all this only prepares and prefigures, by far or by near, the ultimate subversion: that which consists in calling the mass—and the mass of all races: the ‘world proletariat’—to power and what is worse is the claims to derive from it, and from it alone, the principle and justification of power.

This subversion, which Guénon calls ‘the reign of Soudra’, is the worst of all those who have succeeded one another in the course of the ages. It is the worst not because a non-Marxist would find himself subjected to more inconveniences under a communist regime than under another, but because it is no longer a question of arbitrary changes, contrary to the spirit of the true hierarchy within visible society, but of a complete reversal of ideal situations and essential values.

The result is that this society, instead of tending, as it should, to reflect what it can of the eternal order, reflects, symbolises, concretises in the world of manifestation exactly the opposite. The pyramid which, in the supra-rational vision of the wise man, represents the organic arrangement of the ideal society, the image of the hierarchical states of cosmic existence, visible and invisible, is, in the sacrilegious dream of the Marxist, completely turned upside down. It is planted in balance—oh, how unstable!—on what should be, on what, from the viewpoint of formal correspondences, is its summit. And it is its natural base that serves as its artificial summit: a ‘summit’ that is not a summit because it is, precisely, mass, a formless and heavy mass: a crushing mass overflowing everything and not a point.

It is from the metaphysical point of view that Marxism is nonsense, no matter how deceptively subtle the arguments on which its founder, Mardoccai, a.k.a. Marx, tried to support from economic and political considerations concerning production, the employer’s profit, the worker’s wage, ‘surplus value’, etc.

No dialectic can bring a doctrine into line with cosmic truth, if it is not already so. And, in the practical domain this time, no force of coercion or persuasion or conditioning can in the long run stabilise a particular state of deterioration in a cycle. The social pyramid cannot remain precariously balanced on its top with its base in the air indefinitely. Either a ‘partial recovery’ will tend to put it back on its feet—with an increasingly illusory success, and less and less durable as the cycle approaches its end—or the pyramid, dragged down by the very inertia of the mass which it was intended to be the ‘summit’, will collapse, disintegrate, fall apart. And it will be chaos, complete anarchy succeeding the reverse order. It will be—to imitate the colourful, Hindu-tinged language of the author of The Crisis of the Modern World—the reign of the Chandala succeeding the reign of the Soudra: the end of the cycle.

Perhaps we still have sporadic glimpses of this in some manifestations of gregarious eccentricity and boisterous nihilism, such as those of the ‘Existentialists of Saint-Germain-des-Prés’, the young people of the ‘New Left’, or ‘hippies’ of all stripes: anarchists out of laziness, pacifists out of laziness, drug addicts, unwashed, uncombed, noisy, ragged individualists and tolerant as long as the individuality of their neighbours doesn’t bother them, preaching: ‘Make love; don’t go to war!’ and ready to jump on the first one who prefers to make war, or both.

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[1] As could well be the case of Elisabeth of Thuringia, princess of Hungary, who was flogged by Conrad of Marburg, her director of conscience.

[2] I have tried to show this in a long passage in my book Gold in the Furnace, 1951 edition, Calcutta, pages 212ff.

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Kali Yuga

The red giant in German!

‘The Red Giant’, one of the seminal essays of this site—a text that I originally read, and participated in the comments section, twelve years ago—has been translated into German (here).

Categories
Free speech / association Kali Yuga Neanderthalism Souvenirs et réflexions d'une aryenne (book) Technology

Reflections of an Aryan woman, 34

Note that I say nothing about the political regime in this world of living automatons. I’m not trying to ask what it might be, because that question is irrelevant.

The deeper one sinks into uniformity from below, created and maintained by dirigisme with no other ideal than that of ever-increasing production, with a view to the well-being of the greatest number—in other words, the more it moves away from the type of hierarchical social organism that ceases to be a living pyramid as it once was in all civilisations and becomes a nameless, grey porridge brewed not by artists, still less by sages, but by clever people devoid of any awareness of extra-human values working for the immediate, in the narrowest sense of the word—the more it is like this the less the form of government matters.

There is still, theoretically at least, a difference between the condition of an assembly line worker in the Cadillac factories and that of an assembly line worker in some industrial complex in the Marxist world; between a saleswoman in a supermarket in Western Europe or the USA and that of a food distributor in a canteen anywhere behind the iron curtain. And the list of parallels could go on and on.

In principle, the worker in the ‘free world’ is not obliged to accept conditioning. When the siren sounds, or when the monster shop closes, he can do what he wants, go where he wants, use his leisure time as he pleases. Nothing forces him physically to buy drinks for his mates at the local café, or in monthly instalments the indispensable TV set or the no less ‘indispensable’ car. There are no political, or semi-political, semi-cultural meetings which he is forced to attend, on pain of finding himself, the next day, without a job or, worse still, suspected of deviationism and incarcerated—whereas in the USSR or China there are some and how! (according to the echoes we have of it; I repeat, I don’t know, first hand, the Marxist world).

Nothing would prevent a worker or an office employee or a saleswoman in the free world from using her leisure time as I would use it in his place if, for whatever reason, I had to work in a factory, an office or a supermarket to pay my bills. Nothing would prevent him provided that he finds a home secluded enough or soundproofed not to be bothered by the neighbours’ radio or television, and a manager or building owner complaisant enough to allow him to keep some domestic animal around, should that be his pleasure. Then perhaps his leisure hours would be truly blessed, and his modest flat a haven of peace.

Then perhaps he (or she) could, after spending an hour or two in silence, completely free himself entirely from the persistent noise of machines (or the light music imposed in certain workshops or shops); or the blinding glare of lights, of the atmosphere of people, have a quiet supper, alone or amid his family, walking his dog under the trees of some not too busy boulevard, and absorb himself, before the hour of sleep, in some nice read.

Then perhaps, but only then, the progress of machinery would guarantee him leisure, which he would use to cultivate himself, the more he would become ‘man’ again, in the most honest sense of the word; and the more one could, to some extent, speak of a ‘liberating technology’—although I could never be persuaded that even two hours a day spent in the depressing atmosphere of the factory or the office, or the modern department stores, are not, on balance, more exhausting than ten or twelve hours employed in some interesting work—in some art, such as that of the potter or the weaver of bygone ages.

But for this to happen, the worker, the proletarian, in the countries of the ‘free world’, who, in principle, can do what he wants after his working hours, would have to want something other than what he is conditioned to want. His ‘freedom’ resembles that of a young man, brought up since childhood in the atmosphere of a Jesuit boarding school, to whom one would say: ‘You are now of age. You are free to practice whatever religion you like’.

One student in ten million will practice something other than the strictest Catholicism; and the very one who breaks away from it will, most of the time, retain its imprint for the rest of his life.

In the same way, even in the ‘free world’ where, in theory, all ideas, all faiths, all tastes are accepted, the man of the masses and, increasingly, that of the ‘free’ intelligentsia, is, from childhood, caught up in the atmosphere of technical civilisation, and stultified by it and by all its ‘progressive’, humanitarian or pseudo-humanitarian, and pseudo-scientific publicity—the propaganda of ‘universal happiness’ by material comfort and purchasable pleasures. And he no longer wishes to break free of it.

One individual in ten million violently disengages from it, and turns his back on it, with or without ostentation, as the painter Delvaux did; as a few anonymous people do every day without even bothering to leave the banal building where they have made their room the sanctuary of a life that is anachronistic without necessarily appearing to be.

The only thing that might be said in favour of the ‘free world’, as opposed to its enemy brother, the Marxist world, is that it doesn’t take police sanctions against this exceptional individual—unless, of course, we express our hostility to today’s mores in the form of Hitlerism. And even in this respect there is a little less constraint than among the Communists in power: one can, everywhere in the ‘free world’, except, no doubt, in the unfortunate Germany, whose soul the victors of 1945 killed, have a portrait of the Führer on one’s bedside table, without fear of indiscreet inspections followed by legal sanctions.

What could be said in favour of the Marxist world, however, is that the latter has, despite everything, a faith—based on false notions and real counter-values, that is undeniable if we take a stand from the viewpoint of the eternal, which is that of Tradition, but finally, a faith—whereas the so-called ‘free’ world has none at all. The militant of values other than those exalted by official communist propaganda is likely to find himself one day in some ‘correction camp’ only if he pushes his temerity to the point of forgetting that he is in the underground, and must remain there.
 

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Editor’s Note: This interview with a Serbian intellectual who lived in the Spanish island Gran Canaria (where I lived for ten months) woke me up ten years ago to the fact that today’s West is more totalitarian than Eastern Europe in the time of Breshnev. Savitri continues:

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But the mass of the indoctrinated, who form the majority of the population there, will have the impression that they are working—and working hard—for the advent of something that seems great to them and that they love, whether it be the world revolution of the proletarians, the union of all Slavs under the aegis of holy Russia (this ideal is, it seems, that of more than one Russian Communist), or the domination of the yellow race through universal Communism. Industrial or agricultural production—that in the name of which so much eminently dull work has to be done—leads, in the final analysis, to such grandiose goals. It’s more exciting than the safe and neat little life culminating in the Saturday or Friday night drive to Monday morning.

Both worlds are, in fact, abominable caricatures of the hierarchical societies that once claimed to be, or at least wanted to be, as faithful images as possible of the eternal order of which the cosmos is the visible manifestation. The technical civilisation of the ‘free world’ opposes the unity in diversity which these societies possessed with the despairing uniformity of the man who is mass-produced, without direction, without impetus—not that of the water in a river, but that of a heap of sand whose grains, all insignificant and all similar, would each believe themselves to be very interesting.

The dictatorship of an increasingly invasive proletariat, on the other hand, opposes it with a uniformity of marching robots, all driven by the same energy: robots whose absence of individuality is a wicked parody of the deliberate renunciation of the individual, conscious of his place and role, in favour of that which is beyond him. The zeal for work and the irresistible push forward of these same automatons who believe they are devoted to the ‘happiness of man’ counterfeits the ancient efficiency of the masses who built, under the direction of true masters, monuments of beauty and truth: the pyramids, with or without floors, of Egypt, Mesopotamia or Central America; the Great Wall of China; the temples of India and those of Angkor; the Colosseum; the Byzantine, Romanesque, or Gothic cathedrals…

Of the two caricatures, the second, the Marxist, is arguably more clever in its crudeness than the other. To see this, one need only look at the number of people of real human worth who have fallen for it and who, in all sincerity, convinced that they were guided by an ideal of liberation and disinterested service, have swelled the ranks of the militants of the most fanatical form of Anti-Tradition that has yet appeared. This can be seen in Europe as well as in other regions—in India, in particular, where the Communist leaders are recruited mainly from the Aryan castes, strange as that may be. There is something in the very rigour of Communism that attracts certain characters eager for both discipline and sacrifice; something which makes them see the worst kind of slavery under the disguise of self-sacrifice, and the most laughable narrow-mindedness under the guise of a sacred intolerance.

The caricature of the ‘free world’ is less dangerous in the sense that it is outwardly ‘less resembling’, and therefore less capable to appeal to elite characters. But it is more dangerous in that, being less outrageous, it is at first sight less shocking to those whom Marxism repels, precisely because they have discovered in it the features of a false religion.

Having none of the attributes of a ‘faith’ it reassures them, encouraging them to believe that thanks to democratic ‘tolerance’—a tolerance which, as I have said, extends to all but us Hitlerites—they will be able to continue to profess in peace all the cults (all the exoterisms) which are dear to them: Christianity or Judaism in the West; Islam, Judaism, Hinduism, Buddhism, elsewhere; even one of these in the historical domain of another—why not, when the individual believes himself to be everything, and arrogates to himself, therefore, the right to choose everything?

They don’t realise that the very mentality of the technocratic world, with all its emphasis on the immediately and materially useful, the ‘functional’, and therefore the increasingly extensive applications of the sciences and pseudo-sciences at the expense of any detachment, is the antithesis of any disinterested thirst for knowledge as well as of any love of works of art and also of beings because of their beauty alone. They don’t realise that it can only accelerate the severing of any exoteric religion or philosophy from esotericism, without which it has no eternal value, and thus precipitate the ruin of all culture.

They don’t realise this because they forget that disinterested knowledge, the blossoming of art worthy of the name and the protection of beings (including man insofar as he responds to what his noun, Anthropos, ‘he who looks or reaches upwards’ would lead one to expect) go hand in hand, beauty being inseparable from truth, and culture being nothing if it doesn’t express both.

They forget—or have never known—that, deprived of their connection with the great cosmic and ontological truths they should illustrate, exoteric religions very quickly become fables to which no one attaches credence anymore; degenerate philosophies become idle chatter and political doctrines, recipes for electoral success; and that the technocratic world, with its eminently utilitarian approach to all problems, with its anthropocentrism coupled with its obsession with quantity, diverts even the best minds from the search and contemplation of eternal truths.

Categories
Arthur C. Clarke Chris Martenson Exterminationism Kali Yuga Souvenirs et réflexions d'une aryenne (book) Technology

Reflections of an Aryan woman, 33

You probably know what I get from the devotees of indefinite ‘progress’, Marxists or not. They say: ‘All this is temporary. Be patient! The machinery is only at its beginning; it has not yet reached its full potential’.

Today, of course, the multiplicity of new needs has resulted in the haste to earn money, and the fact that more and more people accept to earn money by engaging in the most dehumanising occupations. Today, it is true, more and more workers tend to become robots for a third of their lives, namely during their working hours; and, to some extent, after their working hours (by acquired habit). But let’s not worry! All this will change, thanks to the sacrosanct progress! Already we are in large companies, equipped with ultra-complicated machines—computers or ‘electronic brains’—capable of solving in a few seconds, automatically, from their data, problems that would take a man half a day to calculate the solution.

Less than a century ago, the worker worked twelve or even fifteen hours a day. Today, he works eight hours, and only five days a week. Tomorrow, thanks to the contribution of machines in all branches of his activity, he will work five hours, and soon two hours a day, or even less. The machines will do the work—machines so perfect that it will take only one man to supervise a whole team. In the end, man will hardly do anything. His life will be an unlimited holiday, during which he will have all the time he needs to ‘cultivate’ himself. As for the disadvantages of overpopulation, these will be remedied in advance by limiting births: the famous ‘family planning’.

At first sight, this is enough to seduce the optimists. But the reality will be less simple than the theory. It always is.

First of all, we must realise that no Malthusian policy can be fully effective on a global scale. It is easier to set up factories in technically least developed countries, and to give people who have hitherto lived close to the state of nature a taste for modern conveniences such as washing machines and television sets, than to encourage these same people to father only a limited number of children. Even the population of Western and Northern Europe, or the USA where the most modern methods of contraception are widely used, are growing, though not as fast as in other parts of the world—and will continue to grow as long as there are doctors to prolong the lives of the suffering, the infirm, the mentally retarded, and all those who should be dead.

The people of the so-called ‘underdeveloped’ countries are much less permeable than the citizens of Western Europe or the USA to anti-conception propaganda. If we really wanted to reduce the population to reasonable proportions, we would have to forcibly sterilise nine out of ten people, or else abolish the medical profession and hospitals, and let natural selection do its work, as it did before the madness of the technical age. But it is only us, the ugly ‘barbarians’ who would be prepared to resort to such measures. And we are not in power, and do not expect to be there any time soon.

______ 卐 ______

 
Editor’s Note: Precisely what in my soliloquies I call the extermination of the Neanderthals.
 

______ 卐 ______

 
The friends of man, who are at the same time fervent supporters of indefinite technical progress, will have to come to terms with a world in which human living space will become increasingly restricted, even if it means reducing to a minimum the areas still occupied by the forest, the savannah and the desert, the last refuges of noble living beings other than man, for the benefit of the so-called ‘thinking’ primate. It will no longer be the already swarming masses of currently overpopulated countries. These will be crowds twice, three times, ten times more compact than the one which today covers the immense ‘Esplanade’ of Calcutta around six o’clock in the evening, when the heat subsides. Wherever you go, you will be brushed against, elbowed, jostled—and occasionally, no doubt, knocked down and trampled on—by people and more people who, thanks to the machines, will have almost nothing left to do.

You have to be naive to believe that, as soon as the daily fatigue resulting from work ceases to exist for them, these billions of human beings will devote themselves to study, or to practise whatever pleasure art in which an important part of creation will enter. You only have to look around and see how today’s workers, who toil forty hours a week instead of ninety as they did a hundred years ago, use their leisure time.

They go to the café, to the cinema, attend some sports competition or, more often than not, listen to radio broadcasts at home, or remain seated in front of their television sets and avidly follow what is happening on the small screen.

Sometimes they read. But what do they read? What they find at their fingertips—because to know what you want to read, and to strive to find it, you have to be better informed than most people are.

What comes to hand, without their bothering to look for it, is usually either some periodical or book which, without being pernicious, is superficial and doesn’t make them think in any way, or a product of decadent or tendentious literature: something that distorts their taste or their minds (or both), or gives them inaccurate information, or info purposely interpreted in such a way as to inculcate in them a given opinion that the people in power want them to hold.

They read France-Soir, Caroline chérie, La mort est mon métier[1] or some pseudo-scientific article on the ‘conquest of space’ which gives them the impression of having been initiated into the mysteries of modern science, when in fact they have remained as ignorant as before, but have become a little more pretentious. There are, moreover, despite the enormous number of books which appear every year on every conceivable subject, fewer and fewer ‘books of substance’: those which a thinking man rereads a hundred times, always deriving some new enrichment from them, and to which he owes intuitions of great cosmic truths—even human truths in the name of which he would be able to start his life over again, if he could. The individuals who seek such books do not belong to the masses.
 

______ 卐 ______

 
Editor’s Note: This reminds me of my Sunday entry. As a teenager I asked in a bookstore: “¿Tienen libros en pro del nazismo? [Do you have books in favour of Nazism?]”. I still remember my exact words! Savitri continues:

______ 卐 ______

 
What will the billions of people of tomorrow’s world do with their time? Will they cultivate their minds, as our inveterate optimists think?

______ 卐 ______

 
Editor’s Note: When Savitri wrote her book I was a huge fan of 2001: A Space Odyssey. I was completely unaware that the novel’s author, Arthur C. Clarke, professed a starkly stupid optimism about technology. (Without exterminating Neanderthals, all technology does is launch human stupidity at the speed of light.)

______ 卐 ______

 
No, they won’t! They will do all day long what our good proletarians of 1970 do when they come back from the factory or the office, or during their month of paid leave: they will watch their small screen, and very obediently believe what the men in power will have introduced into the programmes so that they believe it.

They will go to the movies; will attend free conferences organised for them, always in the spirit of the leaders of the moment who will probably be the same as today, namely the victors of the Second World War: the Jews and the Communists, the devotees of the oldest and the most recent faith of our Dark Age, both centred on ‘man’. They will make organised trips with guides and light music, also indispensable, in transport vehicles, buses and planes, on the outward and return journey. In short, the life of perpetual or almost perpetual leisure will be regulated, directed, dictated by committees elected by universal suffrage, after adequate propaganda to the masses.

And that will be too bad for those who would have preferred to pursue in silence a creation they loved because they felt it was beautiful; or who would have liked to organise the world on other bases and according to another ideal. So much the worse for those—increasingly rare—who will refuse to let themselves be conditioned!

It will be, to some extent, Aldous Huxley’s Brave New World with the difference that instead of robots working in front of machines, it will be robots enjoying themselves on command and under the official planning of enjoyment, while the machines provide for their subsistence. One will no more choose how to use one’s leisure time than the majority of people today choose the occupation that will provide them with ‘food and shelter’. It will be presupposed—as is already the case, for example, in certain tourist buses, where one is forced to listen to the radio all along the route, whether one likes it or not—that all men have practically the same needs and tastes, which is in flagrant contradiction to the everyday experience among unconditioned people (fortunately, there are still a few of them today).

The aim is to give them all the same needs and tastes by means of ever more sophisticated, ever more ‘scientific’ conditioning.
 

______ 卐 ______

 
Editor’s Note: All this soft totalitarianism that we are already experiencing will collapse if Chris Martenson’s calculations on peak oil, which we have been advertising on this site, are correct.

_________

[1] By Robert Merle: a fanciful account of the German concentration camps.

Categories
Kali Yuga Neanderthalism Souvenirs et réflexions d'une aryenne (book) Technology

Reflections of an Aryan woman, 32

It is natural that he should want to do nothing to help ‘save’ a civilisation whose demise he wishes to see, and that the people who admire it should, more or less vaguely, smell the enemy in him. It is no less natural that a doctrine that runs against the tide of Time—a doctrine that preaches, in the name of a Golden Age ideal, revolt, and even violent action, against the ‘values’ of our decadent age and its institutions—should arouse his enthusiasm and secure his support: he is himself an individual of those I have called ‘men against Time’.

But why do the people who are the submissive and obedient children of our time turn out to be so dissatisfied and anxious? Why is it that this ‘progress’, in which they so firmly believe, doesn’t bring them, in the exercise of their profession, that minimum of joy without which all work is a chore?

It is because the technical environment doesn’t only act on the masses; it creates them from scratch. As soon as technical development exceeds a certain ‘critical point’, which is difficult to define, the human community, naturally hierarchical, tends to break up. Little by little it is replaced by the mass; the mass, that is to say above all the great number, with little or no hierarchy, because of unstable, shifting and unpredictable quality.

Quality is (statistically) always in inverse proportion to quantity. And the most nefarious technique from this point of view—the one most directly responsible for all the consequences of the indiscriminate formation of human masses on the surface of the globe—is undoubtedly medicine: the most harmful because it is the one that is in the most flagrant opposition to the spirit of Nature from one end of the scale of living beings; that which, instead of seeking to preserve the health, and any kind of biological priority of the strong, strives to cure diseases and prolong the lives of the weak by keeping alive the incurable, the monsters, the idiots, the insane, and all sorts of people whose removal in a society founded on sound principles would take for granted.

The result of the progress made by this technique—achieved at the cost of the most hideous experiments, practised on perfectly healthy and beautiful animals, which are tortured and dislocated, always in the name of man’s ‘right’ to sacrifice everything to his species—is that the number of men on earth is increasing in alarming proportions, while their quality decreases. You can’t have quality and quantity. You have to choose.

It is now a fact that the population of the world is growing geometrically; that, above all, the population of the hitherto ‘underdeveloped’ countries is growing faster than any other. These countries have not yet reached the technical level of the industrialised countries, but they have already been sent a host of doctors; they have already been indoctrinated into taking ‘hygienic measures’ which they didn’t know about, when they were not outright imposed on them.

As a result, the traditional occupations like working the land or various crafts are no longer sufficient to absorb the countless energies available. There will be unemployment and famine, unless mechanised industries are installed everywhere, that is to say, unless the immense majority of the population, whose numbers have quadrupled in thirty years, are turned into proletarians; unless they are torn away from their traditions, wherever they have retained any, and are forced into factories and work that, by its very nature—because it is mechanical—cannot be interesting.

Production will then skyrocket. It will be necessary to sell what has been manufactured. To do this, it will be necessary to persuade people to buy what they neither need nor want, to make them believe that they need it and to instil in them the desire for it at all costs. This will be the task of advertising.

People will fall for this deception because there are already too many of them to be moderately intelligent. It will take money for them to acquire what they don’t need, but have been persuaded to want. To earn it quickly, to spend it right away, they will agree to do boring jobs, jobs in which there is no creative element and that in a smaller society, with a slower life, nobody would want to do.

They will accept them, because technology and propaganda will have turned them into an increasingly uniform, or rather formless, multitude in which the individual exists, in fact, less and less while imagining himself to have more and more ‘rights’, and aspiring to more and more purchasable enjoyments—a caricature of the organic unity of the old hierarchical societies, where the individual thought himself nothing, but lived healthily and usefully, in his place, as a cell of a strong and flourishing body.

The key to discontent in everyday life, and especially in working life, is to be found in the two notions of multitude and haste.

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Kali Yuga

Hitler or hell

Consider what’s happening with side reactions to Covid vaccines. Is it fair to say that doctors destroy health? (from my research about psychiatry I knew that there was something very wrong in the medical profession).

Lawyers destroy justice (consider what lawyers did to racialists after Charlottesville), universities destroy knowledge (academia has become Woke!), governments destroy freedom, the press destroys information, religion destroys our morals (always keep in mind the photo of the kiss on the feet of Pope Francis I to a black immigrant because he was black), central banks destroy the economy, and…

The world is upside down.

When yesterday I tweeted ‘Wokeness is just the latest mutation of Christianity, it’s just that now it doesn’t have Yahweh or Jesus—F.J.’ someone replied: ‘Basically, self-flagellation without any “payment” in the end, and that’s the definition of insanity IMO’.

Everything has to do with Westerners choosing hell. What is happening throughout the West is historical justice of that election. As another commenter recently said, ‘They have to experience a big karma, a brutal karma: a baptism of fire just like they did in Dresden. Only after then maybe they will think what we have lost and what is necessary to regain it’.

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

Reflections of an Aryan woman, 1

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

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

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

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

 

Chapter I—The Religion of the Strong

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

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

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

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

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

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

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

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

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

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

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

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

* * *

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

But that is another question.

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

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

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

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

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

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

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

* * *

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

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

_______________

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

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

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

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

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

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

Categories
Feminism Kali Yuga

The Red Woman

‘The Red Woman’ is the sixth season premiere episode of HBO’s fantasy television series Game of Thrones, and the 51st overall. From a cinematic point of view the first shot, and indeed the opening scenes of this season, are a masterpiece. The camera zooms in on the Wall on a night in Castle Black as Jon Snow’s direwolf Ghost begins to howl, though we haven’t seen it yet. The next scene keeps the mystery, when we finally see Ghost and later Ser Davos until the close-up towards Jon’s corpse.

Far from there and already in the daytime, on the sea crossing from Dorne to King’s Landing we see that the blonde Myrcella, Jaime and Cersei’s daughter, has been fatally poisoned. A priest of the fourteen words would think that that was better than Myrcella marrying her non-white fiancée and fathered a café-au-lait prince to unite Houses Lannister and Martel.

Then we see the most grotesque scenes of the episode. Ellaria Sand and her daughters carry out a coup, killing Doran and his son. We can already imagine four Muslim women staging a successful coup by killing the caliph and the young prince, taking over the caliphate! But let’s remember that we are facing the most serious disinformation campaign in Western history regarding the roles of men and women. And the most serious thing of all is not what these Hollywood Jews do, but that white people consume their liquid poison as Myrcella consumed hers, with their eyes closed.

The last scene, which gave the episode its title, is as well done as the first scenes but once again: from a strictly cinematic point of view. We see that the witch Melisandre is actually much older than she appears, thanks to her dark magic.