THE WEST'S DARKEST HOUR – Page 175 – — National Socialism after 1945

Hate

Only for hatred’s sake…

Savitri was devastated by the defeat of Germany in World War II. In June of 1945, near Varkala on the Malabar Coast, she resolved to kill herself by walking into the ocean.

But when the water was up to her shoulders, suddenly the Life Force stirred within her. A thought flashed through her mind like lightning. It was a command: live! Live to bear witness to the truth. Live to see the day of vengeance, when the victors of 1945 are hurled into pits. Live to say, ‘I told you so!’

As Savitri put it in a letter to George Lincoln Rockwell dated 28 August 1965, ‘I walked out of the sea for the sake of that future possible enjoyment, and for that alone, and started living without hope, only for hatred’s sake’.

Source: here.

Tags Savitri Devi

Scientist censored

In my opinion, the best scientist on YouTube has been Chris Martenson. Thanks to him I realised that racialist Sebastian E. Ronin was right: energy devolution (peak oil) will make, later in the century, the forthcoming crash of the dollar look like a picnic. But last December YouTube censored Martenson’s video about the best Covid treatment by far, Ivermectin (a video that now can be seen in his webpage: here).

Yesterday, YouTube censored Martenson’s latest video, ‘Vaccine mandates are here’, and now it can be watched at Odysee (scroll down: here).

Since the end of the last century, when I was researching psychiatry full-time (I even took a mental health course at Manchester’s Open University), I learned that Big Pharma dominates medical science to such an extent that much of what passes as medicine is bad science (e.g., these vaccines) or even pseudoscience (psychiatric drugs).

The System’s game is obvious. They want to do big business and that’s why they censure Ivermectin, insofar as it is a generic drug proven for forty years as an antiviral drug but… it can no longer make anyone a millionaire (unlike the new Pfizer vaccines not duly tested, whose side effects are sometimes serious).

Yes: it is a question of money. And I suggest to those with a good sense of what real science is to watch at least these two Martenson videos linked above.

The System generally censures those who tell the truth, such as racialists for example. Yesterday I was talking about the great class that Jared Taylor gave on race realism while debating a Catholic. Let’s not forget that the guy who began to have millions of hits on YouTube on the subject of IQ, Stefan Molyneux, was censored on YouTube— vaporized, I would dare to say, as now there is not a single surviving video from Moly’s channel on that audiovisual platform.

NS booklets

Sieg der Waffen – Sieg des Kindes, 11

Post author By C .T.
Post date August 24, 2021

Nichts ist unsinniger als die Meinung, viele Kinder brachten eine Verschlechterung des Lebensstandards mit sich. Im Gegenteil: Kinder sind zunächst zwar Nut-Verzehrer, Auftraggeber für die Wirtschaft, später aber die künftigen Werterzeuger.

PDF backup

WDH – pdf 397

Post author By C .T.
Post date August 24, 2021

Click: here

NS booklets

Sieg der Waffen – Sieg des Kindes, 10

Post author By C .T.
Post date August 24, 2021

Bedarf es bei dem Anblick dieser Bilder noch eines Beweises, daß Rassereinheit und Erbgesundheit die Voraussetzungen für ein schönes, starkes und ewiges deutsches Geschlecht sind?

Jared Taylor Racial studies Universalism William Pierce

Taylor debates a Catholic

Post author By C .T.
Post date August 24, 2021
11 Comments on Taylor debates a Catholic

Watch the video in Bitchute: here. American anti-Semites love E. Michael Jones, who has written on Jewish issues, notably in the 2008 book The Jewish Revolutionary Spirit and its Impact on World History. It is pitiful to see Jones read his pseudo-responses to Taylor, previously typed on his computer before the debate, instead of trying to answer Jared’s superb class on race realism. However, I disagree with Taylor that some Jews could be accepted as part of the tissue of the West.

After a tough question by the moderator, after 1:31 Jones said that by ‘preaching to all nations’ the Gospel meant ‘ethnic groups’.

He is right! There’s an irreconcilable conflict between Christian doctrine and racism, as Savitri wisely said in our latest posts.

After 1:39 the Christian Jones showed his true colours. The moderator asked him: If the millions of non-white Muslims and blacks in France suddenly became Catholics should they be expelled? Emphatically Jones answered ‘No!… They could become Frenchmen, without any problem!’ He even added that an African who migrated to Poland could become Polish as well…

It is interesting to know that Jared read Kevin MacDonald’s trilogy, as he says in this debate (I read it too). His argument that not all Jews are subversive is easily answered with Pierce’s article ‘Seeing the Forest’:

Perhaps only 10 per cent of the trees in this Jewish forest have roots deep enough to inject their poison into us, and the other 90 per cent play only supporting roles of one sort or another. It is still the whole forest which is our problem. If the forest were not here we would not have had to endure the curse of Bolshevism. If the forest were not here America would not be growing darker and more degenerate by the year. It is the whole forest, not just a few of the most poisonous trees in it, which must be uprooted and removed from our soil if we are to become healthy again.

There is much truth in this statement despite the fact that, even with the Jews fairly controlled by the Inquisition, the Iberians miscegenated both in the peninsula and in the Americas. As we have been saying, this was due to Christian ethics that do not distinguish between races. In fact, Jones’s stance on race has been universal among Catholics and traditional Protestants. Among the former it was universal even before Constantine handed over the empire to his bishops.

On balance, for the health of the fourteen words I find Jones’ racial universalism more toxic than Jared’s relatively benign view of Jews.

Autobiography Catholic religious orders Montaigne Music Portugal Pre-Columbian America Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 5

Post author By C .T.
Post date August 23, 2021
1 Comment on Reflections of an Aryan woman, 5

It cannot be repeated or emphasised enough: intolerance, religious or philosophical, is characteristic of devotees of ‘man’ regardless of any consideration of race or personality. As a result, it is the real racists who show the greatest tolerance.

No doubt racists demand from their comrades in arms absolute fidelity to the common faith. This is not ‘intolerance’; it is a question of order. Everyone must know what they want, and not adhere to a doctrine and then make reservations about it. Whoever has objections to formulate—and above all, objections concerning the basic values of the doctrine—has only to remain outside the community of the faithful, and not to pretend to be the comrade of those with whom he does not share faith entirely. No doubt also the racist is ready to fight men who act, and even who think, as enemies of their race. But he does not fight them in order to change them, to convert them. If they stay in their place, and stop opposing him and his blood brothers, he leaves them alone—for he is not interested enough in them to care about their fate, in this world or into another.

In the third Book of his Essays, Montaigne laments that the Americas were not conquered ‘by the Greeks or the Romans’, rather than by the Spaniards and the Portuguese. He believes that the New World would never have known the horrors committed to converting the native to a religion considered by the conquerors to be the ‘only’ good, the only true one.

What he does not say; what, perhaps, he had not understood, is that it is precisely the absence of racism and the love of ‘man’ that are at the root of these horrors. The Greeks and Romans—and all ancient peoples—were racists, at least during their time of greatness. As such they found it quite natural that different peoples had different gods, and different customs. They did not get involved in imposing their own gods and customs on the vanquished, under pain of extermination.

Even the Jews did not do this. They so despised all those who sacrificed to gods other than Yahweh, that they were content—on the order of this god, says the Bible—to exterminate them without seeking to convert them. They imposed on them the terror of war—not that ‘spiritual terror’ which, as Adolf Hitler so aptly writes, ‘entered for the first time into the Ancient World, until then much freer than ours, with the appearance of Christianity’.[1] The Spaniards, the Portuguese, were Christians. They imposed terror of war and spiritual terror on the Americas.

What would the Greeks of ancient Greece have done in their place, or the Romans or other Aryan people who would have had, in the sixteenth century, the spirit of our racists of the twentieth? They would undoubtedly have conquered the countries; they would have exploited them economically. But they would have left to the Aztecs, Tlaxcaltecs, Mayans, etc., as well as the peoples of Peru, their gods and their customs. Furthermore, they would have fully exploited the belief of these peoples in a ‘white and bearded’ god, civiliser of their country, who, after having left their ancestors many centuries before, was to return from the East, to reign over them—their descendants—with his companions: men of fair complexion. Their leaders would have acted, and ordered their soldiers to act, so that the natives effectively take them for the god Quetzalcoatl and his army.[2] They would have respected the temples—instead of destroying them and building on their ruins monuments of a foreign cult. They would have been tough, sure—as all conquerors are but they would not have been sacrilegious. They would not have been the destroyers of civilisations that, even with their weaknesses, were worth their own.

The Romans, so tolerant of religion, have on occasion persecuted adherents of certain cults. The religion of the Druids was, for example, banned in Gaul by Emperor Claudius. And there were those persecutions of the early Christians, which we talked about too much, without always knowing what we were saying. But all of these repressive measures were purely political, not doctrinal—not ethical. It was as leaders of the clandestine resistance of the Celts against Roman domination, and not as priests of a cult which might have appeared unusual to the conquerors, that the Druids were stripped of their privileges (in particular, of their monopoly of teaching young people) and prosecuted. It was as bad citizens, who refused to pay homage to the Emperor-god, the embodiment of the State, and not as devotees of a particular god, that Christians were persecuted.

If in the sixteenth century Indo-European conquerors, faithful to the spirit of tolerance which has always characterised their race, had made themselves masters of the Americas by exploiting the indigenous belief in the return of the white god, Quetzalcoatl,[3] there would have been no resistance to their domination, therefore no occasion for the persecution of the kind I have just recalled. Not only would the peoples of the New World never have known the atrocities of the Holy Inquisition, but their writings (as for those who, like the Mayans and Aztecs, had them) and their monuments would have survived.

And in Tenochtitlan, which over the centuries had become one of the great capitals of the world, the imposing multi-storey pyramids—intact—would now dominate modern streets. And the palaces and fortresses of Cuzco would still be admired by visitors. And the solar and warlike religions of the peoples of Mexico and Peru, while evolving, probably, in contact with that of the victors, at least in their external forms, would have kept their basic principles, and continued to transmit, from generation to generation, the eternal esoteric truths under their particular symbolism. In other words, they would have settled in Central America and in the former Empire of the Incas Aryan dynasties, whose relations with the conquered countries would have been more or less similar to those which they formerly had maintained, with the aristocracy and the peoples of India, the Greek dynasties who, from the third century BC to the first after the Christian era, ruled over what is now Afghanistan, Sindh and Punjab.

______ 卐 ______

Note of the Editor: William Pierce’s Who We Are was published after Savitri Devi’s book. She didn’t grasp the full meaning that the Aryans of India would, over many centuries, succumb to what happened to the Iberian Europeans in a few centuries: interbreeding with the Indians. Since Savitri was female, because of her yin nature she couldn’t see tremendously yang issues, like what Pierce tells us about extermination or expulsion.

The yin wisdom of the priestess (her loyal Hitlerism, something that Pierce lacked) must be balanced with the yang input of the priest (an exterminationist drive, something that priestess usually lack).

______ 卐 ______

Unfortunately, Europe itself in the sixteenth century had long since succumbed to that spirit of intolerance which it had, along with Christianity, received from the Jews. The history of the wars of religion bears witness to this, in Germany as well as in France. And as for the old Hellenic-Aegean blood—the very blood of the ‘ancient world’, once so tolerant—it was won in the service of the Roman Church: represented, among the conquerors of Peru, in the person of Pedro de Candia, Cretan adventurer, one of Francisco Pizarro’s most ruthless companions.

I will be told that the cruelties committed in the name of the salvation of souls, by the Spaniards in their colonies—and by the Portuguese in theirs (the Inquisition was, in Goa, perhaps even worse than in Mexico, which is not little to say!)—are no more attributable to true Christianity than to Aryan racism as understood by the Führer, unnecessary acts of violence, carried out without orders, during the Second World War, by some men in German uniforms. I am told that neither Cortés nor Pizarro nor their companions, nor the Inquisitors of Goa or Europe, nor those who approved their actions, loved man as Christ would have wanted his disciples to love him.

That is true. These people were not humanitarians. And I never claimed they were. But they were humanists, not in the narrow sense of ‘scholars’, but in the broad sense: men for whom man was, in the visible world at least, the supreme value. They were, anyway, people who bathed in the atmosphere of a civilisation centred on the cult of ‘man’, whom they neither denounced nor fought—quite the contrary! They were not necessarily—they were even very rarely—kind to humans of other races (even theirs!) as Jesus wanted everyone to be. But even in their worst excesses, they venerated in him, even without loving him, Man, the only living being created, according to their faith, ‘in the image of God’, and provided with an immortal soul, or at least—in the eyes of those who in their hearts had already detached themselves from the Church, as, later, to those of so many list colonialists of the eighteenth or nineteenth century—the only living being endowed with reason.

Note of the Editor: Left, a monk pitying and loving a conquered Amerindian (mural by Orozco in Mexico).

They worshipped him, despite the atrocities they committed against him, individually or collectively. And, even if some of them, in the secrecy of their thoughts, did not revere him more than they did love him, not granting him, if he was only a ‘savage’, neither soul nor right soul—after all, there were Christians who refused to attribute to women a soul similar to their own—this does not change the fact that the ‘civilisation’ of which they claimed, and of which they were the agents, proclaimed the love and respect for every man, and the duty to help him access ‘happiness’, if not in this earthly life, at least in the Hereafter.

It has sometimes been maintained that any action undertaken in the colonies, including missionary action, was, even without the knowledge of those who carried it out, remotely guided by businessmen who did not have them in sight, only material profit and nothing else. It has been suggested that the Church itself was only following the plans and carrying out the orders of such men—which would partly explain why it seems to have been far more interested in the souls of the natives than in those of the conquering chiefs and soldiers—who, however, sinned so scandalously against the great commandment of Christ: the law of love. Even if all these allegations were based on historical facts that could be proven, one would still be forced to admit that colonial wars would have been impossible, from the sixteenth to the nineteenth century (and especially perhaps in the nineteenth), without the belief, then generally widespread in Europe, that they provided the opportunity to ‘save’ souls, and to ‘civilise savages’.

This belief that Christianity was the ‘true’ faith for ‘all’ men, and that the standards of conduct of Europe marked by Christianity were also for ‘all’ men—the criterion of ‘civilisation’—was questioned by no one. The leaders who led the colonial wars, the adventurers, soldiers and brigands who waged them, the settlers who benefited from them, shared it—even if, in the eyes of most of them, the hope of material profit was in the foreground less as important, if not more, than the eternal salvation of the natives. And whether they had shared it or not, they were nonetheless supported, in their action, by this collective belief of their distant continent, of the whole Christendom.

______ 卐 ______

Note of the Editor: That is very true. For example, in the last decades of his life my very Catholic father became obsessed with the biography of a 16th-century Spanish monk who made several trips from the Old to the New World to protect the rights of the Amerindians; so much so that my father dedicated his magnum opus, La Santa Furia (Holy Wrath), to him. This is a composition with three series of woods, six horns, three trumpets, four trombones and tuba, two harps, piano and timpani, percussion instruments among which were some pre-Hispanic, as well as a solo vocal quartet, a sextet of men and a choir mixed with four voices: 115 choristers in total and 90 orchestral musicians: a one-hour symphonic work that can be watched on YouTube:

It was precisely my father’s behaviour—cf. my eleven books in Spanish—that prompted me to repudiate not only Catholicism but Christian axiology, becoming a true apostate of Christianity. Savitri concludes:

______ 卐 ______

It is this belief which—officially—justified their wars which, if they had been waged in the conditions in which they were waged, but solely in the name of profit, or even security (as had been the wars of the Mongolian conquerors in the thirteenth century), would have seemed ‘inhuman’. It was such conquest that, still officially, defined the spirit of their conduct towards the natives. From there this haste to convert him—willingly, by force or using ‘bribes’—to their Christian faith, or to make him share the ‘treasures’ of their culture, in particular to initiate him to their sciences, while making him lose all contact with his own.

_______________

[1] Mein Kampf, German edition of 1935, p. 507.

[2] Or, in Peru, for the god Viracocha. The Peruvians had initially called the Spaniards Viracochas.

[3] Or Viracocha in Peru.

Tags Jesus Derangement Syndrome, Savitri Devi, Spain

Catholic Church Martin Luther Nicolaus Copernicus Protestantism Swastika

Rosenberg on Christian subversion of NS

Post author By C .T.
Post date August 21, 2021
15 Comments on Rosenberg on Christian subversion of NS

Translated from the original
Foreword of Blut und Ehre:

Born on January 12, 1893 in Reval, Alfred Rosenberg experienced as Baltic-German all the severe suffering of ethnic Germans and the Russian Revolution. To enlighten Germany about this and to help protect her against communism, at the end of 1918 Rosenberg went to Germany, was introduced to Adolf Hitler by Dietrich Eckart and joined him in 1919.

In 1921 he took over the Völkischer Beobachter [Folkish Observer]. Rosenberg marched with the Führer in Coburg in 1922 and the Feldherrnhalle in 1923. After November 9, 1923 he tried to hold together the movement’s remnants. When the Führer returned from Landsbergand he took over management of the Völkischer Beobachter and expanded it more and more in the following period until, after the victory, it became Germany’s largest newspaper.

When in 1930 the wish for an official NSDAP magazine became even stronger, Rosenberg created the Nationalsozialistische Monatshefte [The National Socialist Monthly]. In 1929 he founded the Kampfbund für deutsche Kultur [Fighting Federation for German Culture]. In 1930 Rosenberg became a member of the Reichstag and a representative of his faction for foreign affairs. Through trips and work, he became more and more immersed in questions of foreign affairs and presented the new foundations in this area. He was appointed in April 1933 chief of the Foreign Affairs Office of the NSDAP by Adolf Hitler and shortly thereafter Reichsleiter.

Alfred Rosenberg, in a certain sense, is the father of National Socialist literature. Already in 1919/20 he had published several writings about Bolshevism, Freemasonry and the Jewish Question and made the fight against international powers one of his main tasks. We find him as a domestic fighter in his little-noted book Thirty November Heads, which appeared in 1927. His 1930 fighting work The Swamp, one of the most valuable documents against the cultural decline of the post-war years, was on a similar level. Already in 1922 Rosenberg had published Nature: Principles and Goals of the NSDAP, the movement’s first publication! Later, he gave the movement two of its most basic writings: Future Path of German Foreign Policy and The Structure of National Socialism.

His main work, however, is The Myth of the Twentieth Century, which in 1923 experienced huge press popularity. Hanns Johst wrote: ‘I am often asked about the principles of National Socialism. Here is the work in which the manifestation of these principles is achieved…’ [Pages 7-8. The following is taken from pages 36-43 of the English translation.]

The ‘Centre’ and ‘Christian Folk Service’ parties

Nationalsozialistische Monatshefte [The National Socialist Monthly], April 1931:

The relationship between National Socialism and religion has been an issue since the appearance of the NSDAP. Adolf Hitler took the standpoint of a statesman from the beginning. He views the existence of various religious denominations as given and wants to keep the political movement out of the religious fighting. One should think that it would be agreeable to every Christian denomination to see the emergence of a worker movement that energetically combats soul-killing, atheistic Marxism and takes up an idealistic idea against our time’s rule by Mammon and, like Jesus, swings the whip against the money-changers and traders.

But the opposite has happened. Precisely the party that has claimed to practice Christian politics picked up a fight against National Socialism and put itself on the side of a Social Democracy hostile to any religion. That party formed coalitions with the purpose to annihilate the German workers’ movement and supported those powers that, for years, have financed the leave-the-church movement. After such a coalition this propaganda has not ceased.

Something was just as hated by Marxism as by the Centre: the conscious folk-feeling and the call to a Germanic morality-feeling, as can be read in our party program, paragraph 24. At Catholic Days, which represent Centre meetings (Contance 1923), German nationalism was presented as ‘the greatest heresy’ and bishop Mainz and cardinal Faulhaber competed in the condemnation of this ‘new heathenism’. As church princes, they banned membership in the NSDAP; yes, sometimes even excluded Catholic National Socialists from the sacraments.

In the process they referred to the Catholic doctrine. What is bizarre is that, in strictly Catholic Italy, the most extreme nationalism has become a state government and the Pope, who for decades has refused any reconciliation with liberalism, is now in peace with the leader of this growing nationalism. The Pope even called Mussolini a ‘man of Providence’ after the signing of the Lateran Pact. From Italy’s church organs we can now hear, even more frequently, the king’s hymn. And of the cardinals of Italian descent it is said that, under the purple, they wear the black-shirt of fascism.

The German folk now claims nothing more than it should be granted the same right to national pride; the right to erect a real national state based on its character. If, in face of the no longer contested Italian facts, this is contested based on the ‘Catholic doctrine’ by church princes there are two possibilities: either there are two Catholic doctrines, or the faith of the Catholic masses is being intentionally misled for the achievement of political goals.

______ 卐 ______

Editor’s Note: Since this article of The National Socialist Monthly was addressed to the Christian masses, Rosenberg fails to say the obvious. Remember Hitler’s words in Mein Kampf:

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

This week, commenting on the above quotable quote, Krist Krusher said: ‘This is why all self-proclaimed National Socialists should never think of Hitlerism as being nothing more than “German Fascism”. As Fascism is built entirely from the State, it always thought of race as secondary. It is about as removed from us as Marxism in this regard’.

______ 卐 ______

Since we can dismiss the first possibility (the Roman church has only one leader), only the second remains. The Centre accepts Zionists and chairmen of Jewish cultural communities as Reichstag candidates. It even allows Protestants as members without influence, but is nonetheless a strictly Catholic denomination party. Just as Marxism wants to eternalise the nation’s split through the doctrine of social class struggle, has the Centre declared against the German nation the denominational class struggle and has carried the spiritual, religious struggle into the sphere of power politics. And just as the Social Democrat only has an eye on his class, so does the Centre leader only has his denomination’s interests.

This party lives from conflict. Hence the NSDAP was hated most deeply from the first day because religious tolerance inside the party was practically carried out in an exemplary manner. Religious differences of opinion and philosophical competitions had to be carried out outside the party organisation. As soon as it assembled, as soon as the SA put on its brown-shirt, they were no longer any Catholics and Protestants but Germans fighting for the existence and honour of their folk. No co-worker of the NSDAP is asked whether he belongs to the Deutsch Kirche [German Church] or if he is Reformierter [a member of the Evangelical Reformed Church in Germany]. Only the achievement in the service of German freedom is pivotal. The deep wounds of the Thirty Years War were finally healed in the National Socialist movement, just like the wounds of the Marxist and bourgeois class conflict began to scar. Then there arose the concentrated struggle of all those political upstarts who want to suck the blood for their parasitic existence from the wounds of their folk. The Marxists screamed ‘capitalist lackeys’; the bourgeois leaders lamented ‘National-Bolsheviks’, and the Centre cried ‘enemies of any religion’.

Never have religious feelings been treated so unscrupulously by the Centre and the political prelates directing it, and it was one issue at which the zealous dialecticians aimed. As stated above, it is claimed that National Socialism is not a common political party, rather a worldview (emphasis by Editor. Remember Savitri Devi’s words: ‘it is the enemies of Hitlerism, and in particular the Jews, and intelligent Christians, who have understood this best). To solidify the struggle against German nationalism, the Centre points to our worldview and declares it a ‘heathen, anti-Catholic race idolization’. We can reply that race science determined the diverseness and diverse value of the races, similar to how one makes discoveries in the field of chemistry. Such a discovery cannot be combated by any kinds of dogmas and excommunications, and many times the church has had to bow to the facts.

When Copernicus presented the heliocentric doctrine, when the flat Earth with heaven above and hell below suddenly became a sphere hovering in space, the whole world of dogma rebelled against this new doctrine. Until 1827 (!) all works that taught this solar system stood in the Index. Copernicus’ worldview also produced a different worldview than the biblical one, a different look at the world, but this discovery in no way damaged genuine religion, which stems from man’s soul. The Roman and Protestant churches (Martin Luther called Copernicus a swindler and deceiver) needed three hundred years to adapt to the new world image, and they had to bow before it despite everything.

Another example is provided by the treatment of our mother tongue. Someone demanded exclusive use of the heathen Latin (here the expression is appropriate). Meister Eckart encountered much hostility when he preferred the German language, but the whole German folk owe to the ‘heretic’ Luther the High German language uniting the nation. But it stood in the statutes of the Jesuit Order that use of the mother tongue in all matters relating to school would be never allowed. In 1830 the order saw itself compelled to at least allow the mother tongue for poetry, when Goethe stood at the end of his life’s work! And the very well known Jesuit Father Duhr affirmed: ‘This remains a principle: the practice of the mother tongue is recommendable, but it should not be turned into its school subject’. The persecution of the dearest thing that a folk calls its own has been overcome; today the Catholic Church often stands up for the mother tongue in upholding the interests of its faithful.

It is now quite similar to race science regarding religion. The verdict of a bishop or cardinal or even the Pope on race is, in this case, a completely private opinion about the biological problem or the political problem based on it, which stands outside purely religious authority that the devote Catholic grants him. A dogmatic excommunication can no longer nullify a natural scientific discovery.

In the Middles Ages, researchers were burned as sorcerers. Today, the Vatican builds a radio station that Torquemada would have certainly cursed as devil’s work. Thus the struggle against race science is not religious, rather a struggle of the politically interested that previously gathered their followers around themselves on a different basis. An anathema against blood consciousness will be overcome for the same reason that one had to acknowledge Copernicus, and it represents a historical irony that one of the finest researchers of the laws of genetics was the Catholic Father Gregor Mendel.

We can conclude that worldview and religion are not the same. A worldview can exist outside religion (atomic world explanation, naturalist monism), but it can also include religion. The National Socialist movement is a folk movement about a new and yet ancient, firmly founded worldview of the value of blood. It wants to protect healthy, good blood. Regardless of whether one wants to call this God’s creation or Nature’s iron rule, in both cases National Socialism serves a constructive principle under a fundamental religious disposition. The political battle movement leaves the most thorny questions about God and immortality, fate and mercy to the individual personality for decision. They may seek their comforters and spiritual counsellors, whom they require for the development of their inner life. (Editor’s Note: On this point the Christians, not Rosenberg, were right. NS is, in fact, the new paradigm that comes to replace the old one. This is why American white nationalists, more Christian than Nazis, don’t honour the memory of the Führer every April 20th.)

The opponents of the German essence in Bavaria, Silesia and the Rhine lower themselves in their hatred when criticising paragraph 24 of the National Socialist program by claiming that no special ‘Germanic moral feeling’ exists that could be viewed as the measure of action. This means a quite intentional denial of German cultural awareness and a terrible disregard of the value of our ancestors. For without the characteristic prerequisites of the Germanic man for the creation of state and society, Germany as a life form would not have emerged at all. Without her energy and her will the soil itself would not have been conquered, upon which today live those who have been the beneficiaries of this colonising but are inwardly alienated from the founders of their prosperity, and the freedom of the state structure.

And if the state-building character has already been a part of Germanic morality, that has so mightily revealed itself in life and the art, a brazenness without equal would be necessary to equate the Hottentot or Jew with Germanic essence. When, for example, the Vandal Stilicho became Rome’s regent, one of his first acts consisted of banning the gladiator fighting: that most terrible symbol of a decadent, animalised world, which had adopted those horrible games from the Middle Eastern Etruscans. Later, the Eastern Goth Theodorich did the same, replacing the gladiator massacre with knight tournaments. And without falling into a one-sided deification of Germanic man one may probably say that the Gudrunlied, the high song of a proud woman, corresponds to the most beautiful emotional yearning, as well as Siegfried’s generous figure. Even in Hagen it sparkles reconciliation from the depth of something unconditional, the loyalty to the king.

Germanic morality that was true to itself wanted to account for nature and the cosmos. From this yearning were born the mystics and the great researchers of nature down to Immanuel Kant’s noble doctrine of duty. (Editor’s Note: This is another mistake common among German nationalists. Kant’s influence—sneaking in the house the Jewish god through the back door after the French Enlightenment expelled it from the front door—was terrible for the German Enlightenment.) And in German music the same world-overcoming life developed, so that the denial of this Germanic-German [germanisch-deutsche] value means an attack to annihilate the world-shaping German soul. That such a denial could be openly expressed shows the deep decline that Germany as folk has suffered. It also shows the necessity of a general folk resistance, without difference of religious denomination, against a dynamics at whose end stands race chaos: psychological decline and then political decline of the German nation.

If it is now brazenly declared by the Centre that National Socialism is preparing a new ‘cultural struggle’, a government persecution of the Catholic church, that is an agitation lie of the worst sort. Whatever a National Socialist may think about this or that religious dogma, it has always rejected any political intercession against a denomination and will hold to that in the future. And it has proven that policy through the deed. The Centre has done the opposite. It has given lip-service support to Catholic dogmas but through its alliances with the Marxists it accepts the possibility of uninhibited atheist propaganda and thereby assistance to overall Bolshevization. The prerequisite for a religious renewal is hence the annihilation of Marxism and the beating down of the Centre as long as in practice it broadly nurtures Marxism.

On the Protestant side, similarly oriented political opportunities have watched the anti-Marxist movement grow. The Protestants have now founded a denominational party similar to the Centre: the Christian Folk Service. National Socialism takes the same position toward this ‘evangelical’ foundation as to the ‘Catholic’ Centre. The success of the Folk Service will degrade the Germans’ struggle for liberation to a denominational quarrel, and force the struggle to a level that must stand outside the great political battle of all. The first thing, by the way, that the Reichstag delegates of these ‘evangelicals’ did, was to vote against the candidate of the Nationalist opposition for the post of Reichstag President. They preferred, together with the Centre, to give their vote to the champion of conscientious objectors, the leftist Social Democrat Paul Loebe. Here, once more, we see a downright betrayal to both the Nationalist and the Christian idea.

Given this treasonous bearing, influenced by Marxist thought and political representatives of both denominations, it is no wonder, if the movement that leaves the church grows, that the sects of Adventists, First Bible Researchers, and the Communist International of the godless prepares the organised destruction of all religious values. The NSDAP has acted against these folk-destructive forces as well (in Munich rallies of the ‘Bible Researchers’ were only banned after clear words on our side by the government of the Bavarian Folk Party). But the the spread of all these currents shows the weakness of the inner persuasiveness of both the Catholic as well as the Protestant church.

To evaluate the deeper worldview causes that may exist here lies outside the NSDAP’s area of competency. Some believe it is imperative duty to push the clerics into the political party fight. Already Bismarck scolded Stoecker that he, as an active preacher, wanted to be a political leader based on the instinct that invariably a national policy would become subjected to denominational considerations, especially since the psyche of the spiritual counsellor and the political leader cannot be organically united. Today in Germany we stand anew before the fact that a party, the whole Centre, stands under purely clerical leadership. The party chairman of the Centre and its Foreign Affairs Politician (with the Prelate Ulitzka) is the Papal House Prelate Dr Kaas. The actual chief of the Bavarian Folk Party is the leader of the Landtag faction in the Bavarian Cathedral, the Provost Wohlmuth: leader of the Reichstag faction of this party and also its foreign affairs spokesman, Prelate Leicht. Thus, Catholic priests work in the foremost battle-line for the Centre (they simply forbid patriotic clerics such as Abbott Schachleitner, Doctor of Theology, from speaking). And if, in opposition to the folk-destructive Centre policy, one also fights in the form of rejection of the leaders, they call it insulting priests.

The folk see this everywhere and here lies a reason why antireligious criticism falls on fertile soil. The task of the gentlemen of the Centre clerics does not lie in giving Catholic lip service in folk assemblies to share the political spoils with atheist Marxist partners; rather, to leave the political arena and become again spiritual counsellors. Today the nation needs comforters of the human soul more than ever, but it must be noted that the hate-filled Centre spirit has penetrated even those circles that do not stand out politically. For example, a Bavarian pastor from the pulpit openly defamed Adolf Hitler saying he had spat out a consecrated wafer. Indicted and convicted of defamation, the pastor was nonetheless acquitted. In the confessional, children are forbidden under threat of harsh punishments and the torments of hell to visit National Socialist meetings or reading the Völkischer Beobachter. Women are told they must deny their husbands marital rights in the event they do not vote for the Centre, etcetera. All that—in connection with terrible harassment against clerics who do not agitate for the Centre—outrages the healthy folk, which increasingly slips away from the spiritual counsellor.

A recovery in religious life will not come until the priest reflects on his actual office and obeys the decree of his chief leader, and the same is true about the evangelicals. The most beautiful cultural blossoming of Protestantism was doubtlessly the evangelical pastor’s house in small towns and villages. But here, too, the metropolis intervened, agitating nerves, and awakened wishes which would have otherwise turned the energies away from the direction of a purely spiritual counsellor. Here, too, the cleric, as long as he works as such, should disappear from the parliament tribunes and the political folk assembly.

We wish hereby to restrict neither the Evangelical nor the Catholic cleric in his life energy. But he should treat the common national culture from the pulpit and in a form such as his office is intended. Here lie the great possibilities for effectiveness; here alone lies the lever to deepen and renew religious life. It is as unnatural if the cleric becomes parliamentarian as if a statesman wanted to set himself on the confessional seat. In the organically based separation of these social spheres lies the prerequisite of a new, spiritually healthy construction of Germany.

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Editor’s Note: But the Christians triumphed after the war. The first time in my life I visited Germany, in 1982, I was truly shocked to see handsome Aryans bending the knee before the Jewish god in a big church.

I never saw a swastika.

White nationalists still ignore that the JQ and the CQ are the same.

Tags Alfred Rosenberg, Germany

Buddhism Individualism Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 4

Post author By C .T.
Post date August 19, 2021

It remains nonetheless true that, wherever love is affirmed towards all men, there is intolerance towards all those who conceive ‘human happiness’ differently than the philanthropist who judges them, or who openly declares that they do not care about this happiness.

And this is not only true of the search for bliss in a Hereafter about which, for lack of precise knowledge, it is permissible to discuss indefinitely. It is also about the pursuit of happiness in this world. One might think that this notion is at least quite clear. Isn’t it taken from everyday experience? However, everyday experience, even when it seems identical, does not suggest the same conclusions to all.

A Bedouin who suffers from hunger and an unemployed European (or an old man, unable to live on his miserable little pension) will not react in the same way to their common misery. The first will resign himself to it without a murmur. ‘It was’, he will think, ‘the will of Allah’. The second will say it is ‘the government’s fault’, and will not give in. Complete loneliness, which seems to so many people a torment, seems to others a very bearable state, and to a few, a true blessing.

There is no universal minimum of physical, and especially moral, well-being below which no man can be happy. We have seen people—rare, it is true—that even in the midst of torture maintain a serenity that seemed impossible. And it is in the most prosperous ‘consumer societies’ that youth suicides are, statistically, the most numerous: more than thirteen thousand a year, for example, in Federal Germany, where nothing is lacking materially.

The devotees of human happiness on earth—who, in spite of these facts, are legion—are just as intolerant as the friends of their neighbour concerned, above all, for the salvation of souls. Woe to him who does not think like them! Woe to him in whose eyes the individual is nothing, if they believe that he is everything and that his ‘happiness’ or pleasure comes before everything! Woe to him in whose eyes technical progress, applied to everyday life, is not a criterion of collective value, if they themselves see it as the only basis for discrimination between peoples!

And above all, woe to him who proclaims that certain individuals—including himself—even certain peoples, have more need of faith, enthusiasm, fanaticism, than material comfort, even with the ‘minimum necessary’ of bodily food; if they happen to be the defenders of man; of those whom all fanaticism, and especially all warlike fanaticism, frightens!

To understand how true this is, we need only consider the way in which the Marxists, who, theoretically, raise ‘all workers’ so high, treat the workers and the peasants, as well as the intellectuals, who are not on their side—all the more so those who pretend to actively oppose their system of ‘values’, or even their administration, in the name of these ‘values’ themselves.

One has only to see how so many Christians, theoretically humanitarian, treat, as soon as they are endowed with some power, the Communists, their brethren. We only have to remember how the fighters for the cause of ‘man’, as well Marxists as Christians or Deists, and Freemasons of all stripes, have treated us whenever they could—we, the avowed detractors of any philosophy centred on man and not on life; we whom they accuse of ‘crimes against humanity’, as if we had a monopoly on violence. (These people apparently don’t have a sense of irony.)

If we agree to give the name of tolerance to any non-intervention in the affairs of others, there are two attitudes which deserve this name: that of the indifferent, alien to the problems which preoccupy other men; of one to whom certain areas of human experience, feeling or thought are literally closed, and who does not love any individual or group of individuals enough to seek to place himself in his point of view and to understand it; and that of the man who believes in the indefinite diversity of human races, peoples, persons (even if they are often of the same race) and who strives to understand all cultures, all religions and, to the extent that this is possible, all individual psychologies, because they are manifestations of Life.

The first is the attitude of a growing number of citizens of our ‘consumer societies’, who are not interested in metaphysics, who are ‘cold’ about politics, who are unconcerned by the activities of their neighbours unless, of course, they disturb their way of life and take away some of their little pleasures. This is ‘tolerance’ only through the abuse of language. In good tasty French, this is called je-m’enfoutisme.

The second—true tolerance—is that of Ramakrishna and all Hindus in religious matters. It is that of Antiquity, Aryan as well as Semitic, Amerindian, Far Eastern or Oceanian. It is that of all the peoples before the Christian era, except for one: the Jewish people. (And this tragic exception, which I will talk about again, does not seem to have arisen until quite late in the history of these otherwise insignificant people.) It is that which, in spite of that gradual change of mentality which accompanies, during the same temporal cycle, the passage from one age to the next and meagre human degradation from the beginning to the end of each age, more or less persists, almost everywhere, until the second half, or so, of the last age—of what the Hindu tradition calls Kali Yuga, or Dark Age.

Certainly, the exaltation of man, whatever his race and his personal worth, above all that lives, goes back to the dawn of time. But as long as there remains, among the vast majority of peoples, enough ancient wisdom for everyone to admit that there are fundamental differences between him and others, and so that, far from hating these differences, he observes them with sympathy, at least with curiosity, we can say that our cycle has not yet entered its final phase, the one which will inevitably lead to chaos.

Or, to express my idea in a short phrase and vigorous enough to hold attention, I would say that the superstition of ‘man’ initiates decadence; and that the superstition of human uniformity—uniformity of ‘primary needs’, ‘duties’, etcetera—precipitates it. It is moreover certain that the second superstition proceeds from the first; that it is unthinkable without it. To be convinced of this, it would suffice to notice that the most tolerant religions (and philosophies) are precisely those which are not centred on man, but treat him as a manifestation of life, a product of Nature among many others.

Hinduism (if we except a few sects) has this attitude. Buddhism too. Legend has it that the Buddha had, already in his childhood, resuscitated a swan, killed by the evil Dêvadatta. Legend also relates that ‘in one of his previous lives’, being an ascetic in the forest, he voluntarily stripped himself of the radiance that was sufficient to protect him from ferocious beasts, in order to offer his own body as food to a poor farmed tigress and her cubs. It adds that as greedy fingernails and teeth tore him apart, his heart overflowed with love for the huge beautiful ‘cat’ and her feline curbs.

It should be noted that no miracle, even no good deed and even more so no act of self-denial such as this—in favour of a beast—has been attributed by Christian tradition to Jesus of Nazareth. It should also be noted that, of all the major international religions, only Buddhism has spread without violence. (Hinduism too, professed by so many different races. But I said it before: Hinduism is not ‘a religion’ but a civilisation). Christianity, on the other hand, spread by violence in Germanic and Slavic countries; bit by bit, in the Mediterranean basin, where the number of Christians suddenly soared as soon as the doctrine, hitherto despised, was proclaimed ‘state religion’ by Emperor Constantine, and everyone served his own career by adhering to it.

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Editor’s Note: Precisely because throughout the centuries most western historians have been Christians, Savitri Devi was unaware that in the Mediterranean the conquest of the Classical World was perpetrated with the same violence as Charlemagne would do in the North, and for centuries, since the fourth to sixth and even later, as we have seen in Karlheinz Deschner’s criminal history of Christianity.

Tags Savitri Devi