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Degenerate art Souvenirs et réflexions d'une aryenne (book) Technology Third Reich

Reflections of an Aryan woman, 31

 

Chapter VI

Technical Development and Tradition

No more clattering sounds on the walls of the abyss;
Laughter, vile noises, cries of despair.
Between hideous walls, a black swarming,
No more arches of foliage at sublime depths.

Leconte de Lisle (‘La Forêt vierge’, Poèmes Barbares)

Since the disaster of 1945 we have been talking about the ‘free world’ and the ‘other world’, that is to say the world where Democracy reigns and the one dominated by Communism: the only totalitarian ideology whose adherents are in power anywhere, after the destruction of the Third German Reich.

I’ll tell you what I think of each of these enemy worlds. Their superficial differences strike you to the point of diverting your attention from their similarities, or rather their profound affinities. And you have been told and continue to be told about these differences and to insist on them, so that you don’t get where you are being led. And you are told again and again that you wouldn’t have been ‘any freer’ under the Hitler regime, as Germany knew it for twelve years, than you would be today under any kind of Marxist totalitarianism. We repeat this to you to remove in advance any possible nostalgia for this regime which we, who admired and supported it, present as based on ‘joyful work’.

If there is anything certain, it is that in the so-called ‘free’ world at least—I haven’t lived in the other, and know it only from the criticism of hostile propaganda and the praise of its propaganda—not one person in ten thousand ‘works with joy’, and this is because not one person in ten thousand really likes his livelihood or his ‘state’, to speak as in the old days. They don’t like it, and rightly so. For the activity that they’re obliged to do, during all the time of sells, to be able to live, to an individual employer, a collective employer (a public company for example) or to the State, is more often than not so boring that it’s impossible to like it.

And this is all the more general the more technically advanced a society is, that is, the more mechanised. Just think of the thousands of workers who have been condemned to ‘assembly-line’ work by a sinister fate: to the indefinite repetition, eight hours a day, of the same easy gesture devoid of any perceived usefulness (since the worker never sees the finished product, car, plane or improved machine, or the manufacture of which each of his monotonous gestures has contributed), of a gesture without any real meaning for the one who performs it. Just think of the woman sitting in some ‘box’ at the foot of a metro staircase, who punches tickets every day, eight hours a day, sowing around her as much beige confetti as people coming out of the staircase to get into the cars with automatic doors that will wait for them for a few seconds, every two or three minutes. Just think of the ‘typist’ who ‘types’ all day long letters whose content doesn’t and cannot interest her.

The list of work which, by its very nature, can be of no interest to anyone could be extended indefinitely. The number of such chores that are ‘indispensable’ to the economy of modern society doesn’t depend on the political regime under which people live, but only on the degree of mechanisation of the cogs of production and exchange. And if it is sometimes possible to remove one or two of them, by replacing a person with a machine—for example, by an automatic banknote punching machine, such as is now used in the buses of Germany and Switzerland—it will never be possible to eliminate them all. The development of technology will create new ones: workers will be needed to manufacture the parts of the ‘latest’ machines.

And these new machines will have to work under someone’s supervision. But it is impossible to make interesting the task of producing identical parts ad infinitum, or of supervising the same machine, let alone pleasant. And if one imagines this task performed under the blinding light of neon tubes, and in continuous noise (or with a background of light music and ditties, even more irritating, for some ears, than any roar of machines), one will agree that for a growing number of men and women earning a living is a chore, if not, a torment.

But it is not only the work that is boring in itself, and therefore exhausting despite the ease with which it can be done by anyone. There are jobs which would undoubtedly interest some people, but which don’t interest a considerable proportion of the employees who perform them, either because these employees haven’t chosen their professional activity, or because they’ve chosen it for the wrong reasons. And the question arises: How is it that at a time when (in the ‘free world’ at least) so much emphasis is placed on the ‘rights of the individual’ and when, in the technically advanced countries, there are so many institutions whose purpose is precisely to help parents guide their children in the direction in which they should be both happiest and most useful. How is it, I ask, that there are so many malcontents, failures, bitter people, uprooted people and downgraded people; in a word, people who are not where they should be and not doing what they should be doing?

The answer presupposes some observations, the first of which is that it is impossible to ask a mass of people, even of a superior race, to resist the pressure of their environment for a long time, or even only for a few decades. It is certainly wrong to assert with Karl Marx that man is no more than what his economic environment makes of him. Racial heredity and history play a part in shaping the personality of individuals and peoples.

This is undeniable. But it must be admitted that the more one deals with a mass, the more important is the influence of the environment, and in particular that of the technical environment, in the formation of the collective personality, or rather in the evolution which results, in people taken as a whole, in an increasingly striking lack of personality.

In other words, the more one deals with a mass, the more the basic proposition of Marxism—‘man is what his environment makes him’—tends to be verified in practice. One could almost say that Marx would be right, if humanity consisted only of the masses. And it is understandable that people who love man above all else, and who are not put off by mass life, should be Marxists. (In order not to be, and to be sure never to be tempted to become, one must love not ‘man’, whoever he may be, but the human elites: the aristocracies of race and character.)

The technical milieu acts on the masses: it dictates to them by advertising the ‘needs’ they must have, or hasten to acquire to encourage ever more advanced research leading to ever more varied and perfected applications of the laws of nature to man’s ‘happiness’.

It offers her real electrification of housework and leisure activities: the ideal modern house, where you only have to turn a knob to heat the soup, bought ready-made, to clean the floor, to wash the clothes, or to watch the day’s film on the small screen (the same one for fifty million viewers), and to listen to the dialogues that are an integral part of it. Only a man who knows in advance what he wants has no use for the technical environment all his life, or even be unaware of it because they are so irrelevant to him; a man who is much more aware of his own psychology (and in particular of his scale of values) than ninety-five per cent of our contemporaries; in a word: a man who, by the grace of the Gods, doesn’t belong to the masses.

______ 卐 ______

 
Editor’s Note. I would recommend the book Lord of the Rings to those who want to get out of the monstrosity that Saruman did with his arboreal destruction, iron industry, multiplication of Orcs, and technology like the ubiquitous cell-phones (which I don’t use since I have zero male friends in my native town).

If I were a film director and wanted to make a childrens’ TV series, I would bring LOTR to the screen by retrieving all those detailed descriptions of the bucolic fields in Tolkien’s prose, lacking in Peter Jackson’s strident trilogy after his first film.
 

______ 卐 ______

 
He will not ‘fit in’ in the modern world, and probably, whatever his profession may be. The mere fact of being happy where three-quarters of the people would be bored, and of being bored on the contrary, of having the most irritating impression of ‘wasting one’s time’ amid the distractions that the majority seeks, sets him apart.

He is really only at home among his few fellows, he who has no transistor, no radio, no television set, no washing machine, and that neon light hurts his eyesight and so-called ‘modern’ music ‘grazes his ears: he who persists in remaining true to himself and who refuses to love ‘on command’ what the advertisements and propaganda present to him as ‘progress’.
 

______ 卐 ______

 
Editor’s Note:

If there is one thing almost all white nationalists fail at, it is this. The pop music most of them listen to only degrades the Aryan spirit. The transvaluation of all values begins with the music we listen to: food or poison for the soul.

It is impossible to save the race if the white man enjoys the inane and grotesque melodies of the fallen West—often not even melodies, but the grossest and cacophonous ape rhythms we can imagine (just compare it with the film’s Evenstar).

Categories
Autobiography Judeo-reductionism Racial right

Dumb Americans

Lately I no longer read what American white nationalists say. But I always check my spam tray and, as long as I am subscribed to articles from The Occidental Observer, before deleting them I usually see the first lines of the latest article published by that webzine. I no longer have the patience to read an entire article. So this day I only read the lead paragraph of ‘Jones vs. KMac: Spirit or Material? Toward a Synthesis’:

By now, healthy numbers of informed people are generally aware of the work of our editor Kevin MacDonald and traditional Catholic thinker E. Michael Jones. Much of their influence comes from the fact that both have devoted major portions of their careers to writing about what is absolutely the most pressing issue of our age: The Jewish Question.

The most pressing issue, really? Also, I only read a single comment, the one that appears at the top in the comments section:

In essence… it always was… and still is… a war on Christ!

Definitely, as Thomas Kuhn said, science advances at funerals while people who believe in the old paradigm (e.g., JQ monocausalism) have to die for the new paradigm (CQ) to gain momentum.

The saddest thing is that people older than those who write and comment on MacDonald’s webzine already knew the causes of Aryan decline. That remarkable SS pamphlet that mentions not only Jewry, but Christian churches and Gentile liberals comes to mind (and in the case of Savitri, this priestess of the holy words had a perfect notion of the role that Christianity had played in the darkest hour in which we live). The contrast between what the cream of Nazi power said and these dumb Americans cannot be greater.

As for myself, I will continue to translate Savitri’s book. At least I have already found a soulmate in the world after 1945. It’s curious, but the first time I visited England was precisely the year Savitri died there, in 1982. I was unaware that she existed! In the last of my autobiographical books I mention the anecdote that, in 1973, I asked in a bookstore if they had books ‘in favour of Nazism’. I say in my book that the person who attended me was stunned by my question, and he said no. I would never have imagined that it would take so long for me to find the books I was looking for. And who would have told me that they were written by a woman?

In the photo we see the bookstore where, as a teenager, I asked that. In recent years all that was demolished and in its place they built a huge building. Although I found a Spanish translation of Mein Kampf in that bookstore, I was looking for updates on Nazism: books written by my contemporaries. At the Madrid High School where I was studying, very close to the Librería de Cristal (‘Crystal Bookstore’ would be the translation), there was a classmate with Canary-yellow hair who admired Nazism. But I lost contact with Eduardo after the principal expelled us both because we were bad students of the silly program that these dumb refugees of the Francisco Franco regime taught us.

Categories
Solitude Souvenirs et réflexions d'une aryenne (book) Third Reich

Reflections of an Aryan woman, 30

He who has risen above time and who, in spite of this (or even because of it) has a mission to accomplish, sees fit to act in time, acts with the certainty of beings who do not choose; with that of the plant that grows towards the sun—what shall I say?, he acts as the magnet that attracts iron, or the elements that combine to yield the compounds that chemistry studies. With consciousness, certainly; but without deliberation or choice, since he clearly ‘knows’ and there is no choice except for the consciousness that doesn’t know, or that knows only imperfectly. (One doesn’t ‘choose’ between the two propositions ‘Two and two make four’ and ‘Two and two make five’. We know that the first is true, the second false. Nor do we ‘choose’ to think that an object is white, if we see it as such. We feel unable to make any judgement about it that would exclude its ‘whiteness’).

What can encourage a decision by someone who is still a prisoner of time—who doesn’t ‘know’, who doesn’t ‘see’, what the future will be to which he contributes, and who has the impression that he can ‘choose’ his action? What could motivate him, especially if he is ignorant of the whole future yet knows that it will go against him, what is dearest to him in the world, and that his action is, on a practical level, perfectly useless? What could sustain the attitude of men like Teia, last king of the Goths in Italy? Or like the Amerindian princes and warriors, who, in spite of the decree of their own gods, deciphered in the heaven by the sages of their lands, fought all the same, albeit too late—and with desperate heroism—against the Spaniards? Or, closer to us, like those thousands of Germans and Aryans from all over the world who, even though they knew that all was lost, even though there were only a few square metres left of the great National Socialist Reich that had been shelled by Russian artillery, continued to fight, one against five hundred, like lions? [1]

What can sustain them in their action, in their refusal to give in, in their defiance, in their useless attitude—not a martyr who foresees, beyond death, a future of beatitude which will compensate him for the worst torments in this world, but these iron winds of all lost causes which, who have no hope either in this world or in any other—who are not even enlightened enough to imagine the triumph of their truth at the dawn of a future time cycle and who, humanly speaking, should feel that they fight, suffer and die for nothing? What can they oppose to this nothingness that is worth all the sacrifices?

They can—and do, no doubt, if only in their subconscious—oppose it with the only certainty that remains when all else collapses: that of the irrevocability of the past.

For them, it is no longer a question of the future of their people and of the world, over which they will have no influence. It is even less about their personal future, which has long ceased to interest them. It is about the beauty of the moment they are going to live, right now, in a second, in an hour, whenever; it is about the beauty of that moment which represents, in endless time, the last scene of their struggle, a moment which, as soon as it has been lived, will take on that unshakeable stability which is the very essence of the past; which will still ‘exist’, in the manner of the whole past, millions and billions of years hence, when there will be no memory of it on earth for a long time to come: when there will be no more earth; no more solar system; when all the visible worlds of today will have ceased to exist materially.

They feel that this moment is all that still depends on them; all that is yet given to them to create. They feel that it is in their power to make it beautiful, or ugly: beautiful, if it fits into the very structure of their being, like the perfect detail that crowns a work of art, the last perfect phrase of a musical composition. Ugly, if it contradicts it, if it betrays it; if, far from completing and crowning it, it robs it of its value; if it destroys it, just as a last brushstroke can turn a smile into a grimace, or a drop of impure liquid can stain, destroy forever, the most exalting of perfumes.

They feel—they know—that it depends on them to make it beautiful or ugly, depending on whether they proclaim, and proclaim for eternity, their honour or their shame; their fidelity to their true raison d’être, or their disavowal. For what is it to disavow, as soon as they become unpopular, the principles that one has professed, a king or a leader whom one has pretended to love and serve as long as there was some tangible advantage in doing so? This is not to prove that one ‘took the wrong path’—otherwise one would have changed it sooner—but it shows that one values effort only for attaining purchasable comfort and pleasures, and that one is incapable of disinterested allegiance, not only to the leaders one has betrayed, but to anyone else; that one has neither honour nor courage, in other words, that one is not ‘a man’ even if one has human form. For a coward is not a man.

The horror of an eternity of ugliness—for the revulsion of a man of honour before a degrading action or attitude is nothing else— is perhaps more decisive even than the aspiration of the faithful one, vanquished on the material plan, to remain himself after the defeat. In fact, if it is rare that a man who knows himself before circumstances reveal his true scale of values, he at least knows himself, to a certain extent, negatively.

If he doesn’t know, in general, what he is capable of, at least he has—and this, apparently, from the moment of the awakening of his self-consciousness—a fairly clear idea or feeling of things that he would never do; of some attitudes that could never be his, whatever the circumstances. The man of good breeding spontaneously shrinks before a degrading action or attitude. He feels that once it has been done, or taken—once it has become part of the past, henceforth unchangeable feeling—it would mark him for eternity, in other words, it would sully him and scar him irreparably. And it is against this projection of his degraded ‘self’—against this contrast between the nobility, the beauty he feels in himself, and the image he has of the ugliness, inseparable from all cowardice, that his fallen being would put on—that he revolts. Anything, rather than this! Anything rather than to become so repellent!—and that forever, for no contrition can erase what once was; no forgiveness can change the past.

And what can be said of the vanquished of this world who act ‘against Time’—that is to say, futilely, from viewpoint of his hostile surroundings—is also true of those to whom all action properly speaking is forbidden, even though they have not necessarily transcended the temporal realm, and who continue to live, day after day, for years and decades, in the spirit of a doctrine that is against the current of Time.

They leave, by the mere unfolding of their existence, with their increasingly impeded expression, an unwritten page of History. The humblest of them could claim a spiritual kinship, distant, no doubt, but undeniable, with certain illustrious figures: with a Hypatia, in the Alexandria of the 4th and 5th centuries, increasingly controlled by Christianity; with a Pletho, in the 15th century, in the atmosphere of Byzantine Hellenism, all steeped in Christian theology.

He could, in his moments of depression, think of all those who, in a forced, almost complete inactivity—or a phantom of activity, that their persecutors try to render useless—continue, in an indefinite captivity, to be the most eloquent witnesses of their faith. (As I write these lines I am thinking of Rudolf Hess and Walter Reder, the former locked up for thirty years, the latter for twenty-seven, behind prison bars.)[2] He could rightly say to himself that he is, that his brothers in the faith are, and that forever; that everything they represent is extended in them, already in our visible and tangible world.

Ancient Hellenism lives on in Pletho, as well as in some other men of the 15th century, insofar as they preserved its spirit. In the same way, the ‘real Germany’, that is to say, the Germany which has, in Hitlerism, rediscovered its original spirit, lives in the cell of Rudolf Hess—and more invincibly than anywhere else, certainly, since the captive of Spandau is one of the spiritual initiators of the more-than-political movement that the ‘Party’ represented in its origins, and probably one of the Führer’s co-initiates.

It also lives on—their truth and vision—in Walter Reder and in all the faithful Germans still in captivity, if there are any, as well as in the immortal figures of the irrevocable past, such as Dr. Joseph Goebbels and his wife, who in their spectacular demise carried along the six children that they had given to the Third Reich rather than letting them survive it. Not to mention the Führer himself, whose whole life is that of Man both ‘out of Time’ and ‘against Time’—out of Time if we consider him from the viewponut of knowledge, against Time (against the current of universal decadence, which is increasingly evident at the end of our cycle), if we speak of him from the point of view of action. But I would add that unless one has transcended Time through direct awareness of ‘the original meaning of things’[3] it is impossible to draw millions of people, even for a few short years, into a struggle against the general trend of temporal manifestation, especially near the end of a cycle.
 

______ 卐 ______

 
Editor’s Note: This perfectly explains my loneliness in the raven cave behind the Wall during Westeros’ darkest hour.
 

______ 卐 ______

 
He who, still trapped in the ‘before’ and ‘after’, cannot objectively relate his action or attitude to the ‘original meaning of things’, can only justify himself by the beauty of that episode of unwritten history that is, and will remain, even if unknown forever, his own history. The awareness of this beauty of something that nothing can destroy is the most exhilarating thing for the individual—all the more so because all beauty is, even if he doesn’t realise it, the radiation of a hidden truth.

But as a lived experience, it concerns only him and those who accept the same values. It may be enough for him. For many of them, this immutably beautiful past will soon be only a past. Only he who, having risen out of Time, knows that his action ‘against Time’ reflects the truth of all time—the truth, whose Source is the divine order—can transmit to multitudes not this truth (which is incommunicable and moreover would not interest them) but his faith in the necessary action; his conviction that his fight against the inverted values long preached and accepted, against erroneous ideas, against the reversal of the natural hierarchies, is the only one worthy of all sacrifice.

Only he can do this because he has, at the same time as the joy of the fight, even if practically useless, on behalf of a true idea, the vision of our historical cycle in its place in the indefinite rhythmic unfolding of all cycles, in the ‘eternal Present’; because there is, in the objectivity of this vision, a light capable of being projecting, be it only for an instant—a few years—onto our world, like a glimmer heralding the dawn of the next cycle; a force capable for an instant of holding it back in its race toward disintegration.

The multitudes are seduced by this light, and feel this force—but not for long. Every mass is, by nature, inert. The man of vision, Adolf Hitler, for a time drew the privileged crowds to him, as a magnet draws iron. They felt that they had a God as their leader: a man in touch with the ‘original’ (eternal) ‘meaning of things’. But they didn’t understand him. With him gone, they became modern crowds again. They remained, however, marked in their substance by the memory of a unique experience, and imbued with an immense nostalgia: a nostalgia that the whirlwind of life haunted by the idea of money, production, comfort and over-saturated with purchasable pleasures cannot dispel. I have been told that more than thirteen thousand young people commit suicide every year in western Germany alone.

Fortunately, there are also young people who, knowing full well that they will never see the equivalent of what the Third Reich was, live with courage and conviction the faith against the tide of time—the faith in the eternity of the Race, the concrete symbol of the eternal beyond the visible and transcendent world—that the Führer left to them in his so-called ‘political’ testament. They live it with courage and without hope, in the manner of the Strong who need neither support nor consolation. When these young people, who are now twelve, fifteen or eighteen years old, have become old men and women, those of them who will have remained unwaveringly faithful all the days of their existence—in thought, in their silence, in their speech, whenever possible by their behaviour in the ‘little things’ as well as in the big ones—those, I say, will be able, even without ever rising above the ‘before’ and the ‘after’, to look at this page of unwritten history which their life will represent, and to be satisfied with it as with a work of beauty. To this page, their children will add another. And the faith will be passed on.

There are, finally, some very few faithful ones who, sensing in the Führer’s teaching a more-than-political doctrine, devote themselves to its study in order to discover what makes its unshakeable value independently of the lost war and the tenacious hostility of the whole world, conditioned by the enemy. They gradually realise that Hitlerism—Aryan racism in its past and present expression—is, stripped of the contingencies that marked its birth, nothing other than a path, which implies in its Founder the vision, in all those who follow him in spirit, the acceptance of the metaphysical truths at the basis of all ancient traditions, in other words, of the supreme truth.

And they strive to come closer to the departed Leader, by coming closer to the One he was indeed: to the One who, in the Bhagawad-Gita, teaches the Aryan Warrior the mystery of union with the infinite Self through violent action, freed of any attachment; to the One who returns from age to age to fight ‘for Justice’, i.e., for the restoration of the divine order against the tide of Time. In other words, they seek the eternal, certain that only they will find it.

_________

[1] Among others, the French members of the Waffen S.S., who defended Berlin to the end.

[2] This sentence was written in December 1970.

[3] ‘der Ursinn der Dinge’ (Mein Kampf, ed. 1935 p. 440).

Categories
Quotable quotes

Be an ascetic warrior

by Sanguinius

‘The greatest one is he who applies the arts of war and divine knowledge in his life’.

Categories
Judeo-reductionism Parapsychology Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 29

Sometimes, even if his soul is less complex, that is to say, in this case, less divided against itself, the agent who senses, or even knows, what the inevitable course of events will be, will decide—and this, without any need for him to ‘deliberate’—in favour of the most useless action from the practical point of view. Teia, the last king of the Ostrogoths in Italy, knew that it was now impossible for his people to remain masters of the peninsula. This did not prevent him from launching himself without the slightest hesitation into the fight against Byzantium and finding a death worthy of him at the famous ‘Battle of Vesuvius’ in 563. He is credited with the historical words which, even if he didn’t say them, capture his attitude: ‘It is not a question of leaving or not leaving Italy; it is a question of leaving it with or without honour’. Words of a lord… words of a man ‘against time’, i.e. defeated in advance on the material plane.

One can say that to the extent that what the Sanskrit Scriptures call the Dark Ages unfold, and as a cycle of time draws to a close, more and more lords—both in the biological and psychological sense of the word—are men ‘against Time’, defeated in advance on the material plane. They don’t feel any less ‘free’ in their spontaneous choice of the practically useless act.

The impression of freedom is thus not at all related to hesitation and ‘deliberation’ before a decision. It has to do with the agent’s ability to imagine a future different from the one that will result from his act—the one that he would like to see result from it, if possible—and with the illusion that he is the source and principle of this act—whereas he is only the instrument of realisation of possibilities destined, in our world of time, to pass from the virtual to the actual, because they already exist, in the state of actualities, in the ‘eternal present’.

In other words, this impression of freedom is linked both to the agent’s thinking and his ignorance. For the man who acts in time, true freedom consists of the absence of external or internal constraint (i.e. from the deep contradictions of his ‘I’), and the total authorship of the ‘I’ concerning the decision and the act. Ignorance of this future—which sometimes partly follows from the act, but which cannot follow fully in the case of a practically useless act—may help some men to act. Was it not said that the foreknowledge of the fate that awaited their civilisation had broken the spirit of the leaders of 16th-century America, both Aztec and Inca, that they were unable to resist the Spaniards as quickly and as vigorously as they might have done, had they never known of the prophecies of destruction? It can give the illusion of an absence of constraint—a knowledge of the absence of the constraint of Destiny— and thus allow the blossoming of hope, which is a force of action.
 

______ 卐 ______

 
Editor’s Note: Once again, Savitri is assuming that precognition exists. Since I am more familiar with the 16th texts about the Conquest than her, and since for some years I read sceptical literature about the paranormal, I see things differently.

I don’t remember the source and I’m not going to dig for the moment into the literature I read when writing the section on pre-Columbian Amerindians for Day of Wrath, but I seem to remember that what the Amerinds began to say after the Conquest is that everything was prophesied. That is to say: it was not a real prophecy but vaticinium ex eventu: a psychological trick to better cope, based on the Mesoamerican worldview, with the trauma of the Conquest.

I mention this because it seems vital to me to question the existence of the extrasensory powers that came into vogue right after Savitri wrote her book. For the Westerner to regain his sanity, he cannot afford the slightest cognitive distortion of reality. This is why on this site we have been insisting so much on debunking the claims of the conspiracy theorists. Saving the Aryan race from extinction involves declaring war on all cognitive distortion, which includes blaming the Jews for everything. (Kevin MacDonald does generally a good job but there are quite a few racialists who, in their comment threads, blame Jewry for things they didn’t orchestrate. These guys would do well to read MacDonald’s trilogy, especially his first book, before keep seeing kikes under every stone.)

The same can be said of the American racialists who want to save their race but at the same time believe in the Hereafter, the existence of the god of the Jews and other paranoias. Savitri continues:

______ 卐 ______

 
But, as I said earlier, the Strong don’t need this help to do what the sense of honour dictates, which is always the consciousness of loyalty to a Leader, or an idea, or both, and the duty that this implies. Even in the full knowledge that the future escapes them, that their beloved truth will henceforth remain under a bushel and that, indefinitely, they will decide for action, useless certainly but honourable; for beautiful action, daughter of all that is most permanent, more fundamental in their lordly selves: an action for which they will be rigorously responsible and that they will never regret, because it is ‘them’.

They can, of course, imagine a future different from the one they only envisage with horror or disgust, and to which their whole attitude opposes them. But they cannot imagine themselves acting differently. In them, there is neither idle ‘deliberation’ nor choice, but a reaction of their whole being in the face of the elementary alternative: to be oneself, or to deny oneself; internal necessity—exactly like the sage ‘above Time’ when he acts.

The only difference is that, for those who do not yet ‘see’ the future from the point of view of the eternal, this internal need doesn’t necessarily merge with that which governs the visible and invisible cosmos, and the Being itself, beyond its manifestations. It can, by accident, merge with it. But it also can represent only the fidelity of action to the ‘ego’ of the agent, sages being rare, and a great character not always—alas!—being put in service of a true idea, an eternal cause.

This is enough to make the agent absolutely responsible. For one is responsible for everything with which one feels solidarity: initially for his action, insofar as it expresses his true ‘self’, and then for the actions of all those with whom one is bound by a common faith. So much the worse for the man who gives his energy to a doctrine that moves him away from the eternal instead of bringing him closer! No value of the individual as such, no nobility of character can make a false idea true and a cause centred on false ideas or half-truths objectively justifiable.

Categories
Parapsychology Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 28

‘But if’, I am told, ‘in the view of the man above Time, the future is ‘given’ in the same way as the past, what becomes of the notions of freedom and responsibility? If a wise man can see, centuries in advance, how long a civilising doctrine is destined to retain its credit with one or more peoples, what is the use of militating ‘for’ or ‘against’ anything?

I believe that there are, in response to this, a few remarks to be made. Firstly, it should be pointed out that all action—in the sense that we understand it when we speak of ‘struggle’ and ‘activists’, or when we have in mind the gestures of everyday life—is intimately linked to the notion of time (of time at the very least, if not moreover of space). We should then note that the philosophical concepts of freedom and responsibility only make sense in connection with an action, direct or indirect—actual or possible, or even materially impossible to direct or modify on behalf of whoever conceives it, as is for example the case of any action thought of in retrospect—but always with an action, which could or should have been thought of. Finally, it must be understood that, as a consequence of this, these notions no longer have any meaning when, from the temporal state, one rises to that of consciousness outside time.

For those who are placed in the ‘eternal present’, i.e. outside of time, there is no question of freedom or responsibility, but only of being and non-being; of possibility and absurdity. The world that we see and feel, that others have seen and felt or will see and feel—a set of indefinite possibilities that have taken or will take shape—is simply what it is and, given that the intimate nature of each limited (individual) existence cannot be anything else. The consciousness above Time ‘sees’ it, but does not take part of it, even though it sometimes descends into it as a clairvoyant instrument of necessary action.

The beings that cannot think, because they are deprived of the word, thus of the general idea, nevertheless act and are not responsible. They behave according to their nature, and could not behave differently. And ‘to be free’, for them, consists simply in not being thwarted in the manifestation of their spontaneity in the exercise of their functions by some external force: not to be locked up between four walls or the bars of a cage; not to wear a harness or muzzle; not to be tied up, or deprived of water or food, or access to individuals of the same species and the opposite sex, and in the case of plants not to be deprived of water, soil and light, and not to be diverted in their growth by any obstacle.

It may be added that most humans are, although they can speak, neither freer nor more responsible than the humblest of beasts, or even of plants. Exactly like the rest of living, they do what their instincts, their appetites, and the demands of the moment urge them to do, and this, insofar as external obstacles and constraints allow. At most, many of them believe themselves to be responsible, having heard it repeated that this is ‘the nature of man’, and they feel, among the fridge, the washing machine and the television set—well as in the factories and offices where they spend eight hours a day under the blinding neon light—that they are less captive than the unfortunate tigers in the Zoological Garden. This only tends to show that the tigers are healthier in body and mind than they are, since they are aware of their captivity, and suffer from it.

Freedom[1] and responsibility are to be sought in different degrees between these extreme planes which are either active in time without thought, or consciousness outside of time without action, or accompanied by a completely detached, impersonal action, accomplished per an objective need. In other words, in an absolute sense, no one is ‘free’, if ‘freedom’ means the power to direct the future as one pleases.

The future is all oriented, since few wise men know it in advance, or rather who apprehend it as a ‘present’. But it is undeniable that the man of goodwill who lives and thinks in time has the impression of choosing between two or more possibilities; that he has the impression that the future, at least in its immediate course (and also in its distant course if it is a question of a decision of obvious historical significance) depends partly and sometimes entirely on him. This is, no doubt, only an impression. But it is an impression of such tenacity that it is impossible to ignore it, psychologically speaking. It forms so much a part of the experience of every man who must act in time, that it persists, even if that man is informed in advance (either by an invincible intuition, or by the evidence of one fact after another, or by some prophecy to which he gives credence) of what the future will be despite his action.
 

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Editor’s Note:

When Savitri wrote her book the criticisms of purported precognitions had not been popularised.

As I already said a couple of years ago, when I lived in Marin County, in 1985 I had the opportunity to realise that the foundations of the ‘science’ I was studying were shaky. In a bookstore I saw that they sold the recently published A Skeptic’s Handbook of Parapsychology. Decades have passed since that night and I still remember the image of James Randi on the dustcover.

But as an immigrant who still had to get a job in the US for elemental survival, I thought I couldn’t afford it. If I had obtained a copy, years of my life would have been spared from my quixotic project of trying to develop psi and become a Bran before Martin wrote his novel!

(Left, the signature of the book’s editor on the first page when he visited Mexico City and I was, finally, able to purchase it at a reasonable price for my modest income.) The difference between the priest and the priestess, is that the priest already had the opportunity to read books like this one because he was born half a century after the priestess…
 

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[1] We are talking here, of course, about freedom in the sense that this word is generally understood, not about ‘freedom’ in the metaphysical sense in which René Guénon understands it, for example.

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Alexis de Tocqueville Egalitarianism Film French Revolution Quotable quotes

The monkey

Much of my autobiographical work was studying a psychosis that broke out in my family that destroyed several lives, a work that took me decades to write. Today I remembered a few words from Brad Griffin when considering the final state of psychosis in which westerners find themselves: ‘Having brought down kings and queens and aristocrats in the name of “equality”, it was logical [for white liberals] to declare war on Nature itself’.

But already in the 19th century Alexis de Tocqueville had seen the first signs of the psychic cancer with the words: ‘They [the Americans] have an ardent passion for equality; insatiable, eternal, invincible… They can put up with poverty, subjugation, barbarism, but they cannot stand aristocracy’ (De la Démocratie en Amérique II.I. §1), and in a lapidary phrase he nails it: ‘The desire for equality becomes more and more insatiable as equality increases’.

What would de Tocqueville have said about the cultural revolution that we suffer today, even in the previous Catholic Latin America, about equalising, with all the power of the State, trans people with normal people?

But like Griffin, de Tocqueville didn’t do deep archaeology. It was Christianity that originally psychotized Europeans with the first cancer cells, which only until now reached their final metastasis. I’m referring to the universalism of the Eastern Imperial Church, which admitted all ethnic castes in Constantinople. In Rome itself, Catholicism also implied blatant universalism, insofar as ‘all are equal in the eyes of God’.

I mention this because many racialists assume that things only began to deteriorate in the 1960s. More cultured conservatives believe that aristocratic values only collapsed after the French Revolution. But the cancer had started much earlier although, due to the nobility of the Aryan man, the metastasis had been stopped and equilibrium was reached in Europe (an equilibrium that the foundation of the US and the French Revolution broke).

All this reminds me of one of those silly movies that Hollywood produces. Outbreak, titled Epidemia in Latin America and Estallido in Spain, is a film based on the novel The Hot Zone. Starring Dustin Hoffman, Rene Russo, Morgan Freeman and Donald Sutherland, the plot revolves around a small monkey carrying a virus that unleashed a global pandemic: a monkey that had been illegally captured and transported by boat from Zaire to the US. The plot of the film revolves around finding the infected monkey so that scientists may save the world.

We could see it as a metaphor. Let us find Subject Zero! Where did the first virus come that, in a state of a pandemic, is nowadays killing whites? (for newcomers, the masthead of this site may guide you). As William Pierce wrote in 1989: ‘If our race survives the next century it will only be because we have gotten the monkey of Christianity off our backs…’

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3-eyed crow Parapsychology Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 27

The future, whether personal or historical, is as impenetrable—as impossible to experience—as the past. We can at most, by reasoning by analogy, or by letting ourselves be carried along by the rhythm of habit, deduce or imagine what it will the immediate future be like. We can say, for example, that the road will be covered with ice tomorrow because it has just rained this evening and then the thermometer has suddenly dropped below zero centigrade; or that the price of food will rise because the strikers in the transport services have obtained satisfaction; or that such and such a shop, ‘open every day except Monday’, will be open next Thursday. On the other hand, it is totally impossible for any human being to predict what Europe will look like in three thousand years’ time, just as nobody in the Bronze Age could imagine what the same continent will look like today, with industrial cities in place of its ancient forests.

This does not mean that the future does not already ‘exist’ in a certain way, as the only set of virtualities destined to be realised, and that this ‘existence’ is not as irrevocable as that of the past. For a consciousness freed from the bondage of the ‘before’ and the ‘after’ everything would exist on the same basis, the future as well as the past, in what the sages call the ‘eternal present’, the timeless.

To predict a future state or event is not to deduce it from known data, at the risk of making a mistake (by omitting to take into account certain hidden, even unknowable, data); it is to see it, in the way that an observer, seated in an aeroplane, grasps a detail of the earth’s landscape, amid many others that he apprehends together, whereas the traveller on the ground can only distinguish it in the course of a succession of which he himself is a part, ‘before’ one detail, ‘after’ another. In other words, it is only when seen from the Eternal Present that what we, the prisoners of Time, conceive something as a debatable possibility that it becomes a real fact: a ‘given’, as irrevocable as the past. It is a matter of perspective—and of clairvoyance. Even when viewed from above, a landscape is clearer for the observer gifted with good eyesight. But it is enough that he stands above to have a global vision, that the man on the ground lacks.

History relates that on 18 March 1314 Jacques de Molay, before going to the stake, summoned ‘to the tribunal of God’ the two men responsible for the suppression of his Order: Pope Clement V, ‘in a month’, and King Philip the Fair, ‘within a year’. Both men died within the time allotted, or rather seen from the perspective of the eternal present by the last Grand Master of the Knights Templar. And more than eighteen hundred years earlier, Confucius, when asked by his disciples about the influence his teaching would have, answered that it would ‘dominate China for twenty-five centuries’. With a margin of fifty years, he spoke the truth. He also had, in the same perspective of the sage who rose ‘above time’, seen from beginning to end an evolution that no calculation could predict.

But I repeat: the wise man capable of transcending time is already more than a man. The future, already ‘present’ for him that he reads, remains, in the consciousness subjected to the ‘before’ and the ‘after’, something that is built at every moment in prolongation of the lived present; that becomes at each moment present, or rather past—the ‘present’ being only a moving limit. It is unalterable, no doubt, just like the past, since there are rare consciousnesses that can live both in the manner of a present. Nevertheless, as long as it has not become the past, it is felt, by the man who lives on the level of Time, as more or less dependent on a choice of all moments. Only with the past does a consciousness related to Time have the certainty that it is given, irrevocably: the result of an old choice perhaps (if such is believed), but that it is too late to want to modify, however we go about it.
 

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Editor’s Note: A time in my life I was involved in parapsychology, which includes the purported study of retrocognition and precognition (before George Martin wrote his novels, I really wanted to become a sort of Bran). I entered the field as a believer and came out sceptical. Now it seems clear to me that parapsychologists have not demonstrated the reality of retrocognitive or precognitive phenomena, or even that there are psychics or gifted people who have had these powers.

But I still love to play with the idea even if it is pure fantasy. The ultimate truth about Time is unclear, and while parapsychologists have failed to scientifically prove their claims, that doesn’t automatically mean that extrasensory cognition doesn’t exist. It just means that there is no reliable evidence yet.

Anyone who wants to get acquainted with the subject could start with sceptical books like Nicholas Humphrey’s Leaps of Faith: Science, Miracles, and the Search for Supernatural Consolation.

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Sieg der Waffen – Sieg des Kindes, 16

All unser Kampf, der Tod der zwei Millionen des Weltkrieges, der politische Kampf der letzten 15 Jahre, der Aufbau unserer Wehrmacht zum Schutze unserer Grenzen vergeblich und zwecklos wäre, wenn nicht dem Sieg des deutschen Geistes der Sieg des deutschen Kindes folgen wurde.