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Tag: Adolf Hitler

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Miscegenation Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 42

Most people who think they know Hitlerism, and many who witnessed or even participated in its struggle for power, will find this interpretation of the movement which, by transfiguring Germany, came so close to renovating the Earth and by so little! It was, they will say, the very opposite of a movement intended to put an end to the present ‘reign of quantity’, with all the mechanisation of work and of life itself that it implies. It was a doctrine visibly addressed to the working masses—‘pure-blooded’ masses—or supposed to be so, with healthy instincts, no doubt biologically superior to the Jewish elements of the ‘intelligentsia’, but ‘masses’ anyway.

Didn’t the organisation which represented the instrument of dissemination bear the eloquent name of ‘National Socialist German Workers’ Party’?[1] And didn’t the Führer, himself a product of the people, repeat over and over again in his speeches that only what comes from the people, or at least has its roots in them, is healthy, strong and great? Incidentally, the word völkisch has such a resonance in National Socialist terminology that it became highly suspect after the disaster of 1945. It is avoided in re-educated post-war Germany, almost as much as the words Rasse (race) and Erbgut (heredity).

But there is more: the Führer seems to have aimed, as few men responsible for the destinies of a great people have done in the modern world, at three goals most in keeping with the spirit of our age: ever-greater technical perfection, ever-greater material well-being and indefinite demographic growth—more and more births in all healthy German families, even outside the family framework, provided the parents were healthy and of good breeding.

It is certain that most of the statements which illustrate the first and last of these aims are justified by the state of war that threatened Germany at the time they were made. Here is one, for example, from 9 February 1942: ‘If I now had a bomber capable of flying at more than seven hundred and fifty kilometres an hour, I would have supremacy everywhere… This aircraft would be faster than the fastest fighters. Therefore, in our manufacturing plans we should first tackle the bombers problem’… ‘Ten thousand bombs dropped randomly on a city are not as effective as a single bomb dropped with certainty on a power station, or on the pumping stations on which the water supply depends’.[2]

And further: ‘In the war of technology, it is the one who arrives at the right time with the right weapon who wins the decision. If we succeed in bringing our new panzer on line this year, at the rate of twelve per division, we will overwhelmingly outclass all the armoured vehicles of our adversaries… What is important is to have technical superiority at least on a decisive point. I admit it: I am a technical fanatic. You have to come up with something new that surprises your opponent so that you always keep the initiative’.

One could multiply such quotations ad infinitum taken from the Führer’s talks with his ministers or generals. They would only prove that he had a sense of reality, the absence of which would be surprising, to say the least, in a warlord.

The same applies to Adolf Hitler’s ideas about the need for a large number of healthy children. His point of view is that of a legislator, and therefore of a realist; and not only of someone who knows how to draw the right conclusions from the observations he himself has made—someone who, among other things, knows the consequences that a pernicious policy of anti-natalism has had for France but of one who understands the lessons of history and wants to make his people benefit from them.

The Ancient World, he stressed, owed its downfall to the restriction of births among the patricians and to the passage of power into the hands of the most diverse races of plebs ‘on the day when Christianity erased the border which, until then, separated the two classes’.[3] And he concluded, a little further on: ‘It is the baby bottle that will save us’. His viewpoint is also that of a conqueror conscious of the perenniality of natural law, that wants ‘the worthiest’ to be ultimately, in the eyes of Destiny, the strongest, conscious and therefore of the necessity for a missioned people—a people of the future to be the strongest.

Adolf Hitler dreamed of Germanic expansion in the East. He said so, and repeated it. It appears, however, that there was a difference between this dream and that of those conquerors of the East or West who had only the lucrative adventure in mind.
 

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Editor’s Note: This is precisely why I don’t identify at all with the Castilians who conquered Mexico. These idiots were only chasing gold, and the first thing they did when they stepped on the shores of the new continent was to fornicate with Indian women. It also explains why I have zero male friends in this country. Spanish-speaking liberals are bananas, and no one among the Criollo conservatives wants to see the damage that blood mixing caused in the Americas.

Savitri goes on to quote the Fuhrer:
 

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I would consider it a crime’, he said in the same talk on the night of 28-29 January 1942, ‘to have sacrificed the lives of German soldiers simply for the conquest of material wealth to be exploited in the capitalist style. According to the laws of Nature, the land belongs to whoever conquers it. Having children who want to live; the fact that our people are bursting at the seams within their narrow borders, justifies all our claims on the Eastern spaces. The overflow of our birth rate will be our chance. Overpopulation forces a people to get out of the woods. We are not in danger of remaining frozen at our present level. Necessity will force us to always be at the forefront of progress. All life is paid for in blood’.[4]

Elsewhere, in a talk on the night of 1 to 2 December 1941, he said: ‘If I can admit a divine commandment it is this: ‘The species must be preserved. [Editor’s note: Gens alba conservanda est!] Individual life must not be valued at too high a price’.[5]

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[1] Nationalsozialistische Deutscher Arbeiter Partei (hence NSDAP).

[2] Libres propos sur la guerre et la paix, translation by Robert d’Harcourt, p. 297-98.

[3] Ibid, p. 254.

[4] Ibid, pp. 254-255.

[5] Ibid, p. 139.

Categories
Egalitarianism French Revolution Philosophy of history Red terror Souvenirs et réflexions d'une aryenne (book) Technology

Reflections of an Aryan woman, 41

It is the bloodshed that accompanied the seizure of power by these ideological movements that gives the illusion. We readily imagine that killing is synonymous with revolution and that the more a change is historically linked to massacres, the more profound it is in itself. We also imagine that it is all the more radical the more visibly it affects the political order. But this is not the case. One of the most real and lasting changes in known history, the transition of multitudes of Hindus of all castes from Brahmanism to Buddhism between the 3rd and 1st centuries BC, took place not only without bloodshed, without revolution in the popular sense of the word, but without the least political upheaval. Nevertheless, Buddhism, even though it was later practically eliminated from India, has left its mark on the country forever.[1]

Marxism-Leninism is, despite the persecutions, the battles, the mass executions, the tortures, the slow deaths in the concentration camps and the political overthrows which have everywhere accompanied its victory, far too much ‘in line’ with the evolution of the West—and of the world, increasingly dominated by Western technology, to deserve the name of ‘revolutionary doctrine’.

Fundamentally, it represents the logical continuation, the inevitable continuation, of the system of ideas and values which underlies and sustains the world which arose both from the French Revolution and the increasing industrialisation of the 19th century; the seeds of this system were already found in the quasi-religious respect of the Jacobins for ‘science’ and its application to the ‘happiness’ of the greatest number of men, all ‘equal in rights’ and before that, the notion of ‘universal conscience’ linked to ‘reason’: the same for all, as it appears in Kant, Rousseau and Descartes.

It represents the logical continuation of that attitude which holds as legitimate any revolt against a traditional authority in the name of ‘reason’, ‘conscience’ and above all of the so-called ‘facts’ brought to light by ‘scientific’ research. It completes the series of all these stages of human thought, each of which constitutes a negation of the hierarchical diversity of beings, including men: an abandonment of the primitive humility of the sage, before the eternal wisdom; a break with the spirit of all traditions of more than human origin. It represents, at the stage we have reached, the natural culmination of a whole evolution which merges with the very unfolding of our cycle: unfolding which accelerates, as it approaches its end, according to the immutable law of all cycles.

It has certainly not ‘revolutionised’ anything. It has only fulfilled the possibilities of expressing the permanent tendency of the cycle, as the increasingly rapid expansion of technology coincides with the pervasive increase in the population of the globe. In short, it is ‘in line’ with the cycle, especially the latter part of it.

Christianity was, of course, at least as dramatic a change for the Ancient World as victorious Communism is for today’s world. But it had an esoteric side that linked it, despite everything, to Tradition from which it derived its justification as a religion. It was its exoteric aspect that made it, in the hands of the powerful who encouraged or imposed it, first of all in the hands of Constantine, the instrument of domination assured by a more or less rapid lowering of the racial elites; by a political unification from below.[2]

It is this same exoteric aspect, in particular the enormous importance it gave to all ‘human souls’, that compels Adolf Hitler to see in Christianity the ‘prefiguration of Bolshevism’: the ‘mobilisation, by the Jew, of the mass of slaves to undermine society’, the egalitarian and anthropocentric doctrine, anti-racist to the highest degree, capable of winning over the countless uprooted of Rome and the Romanised Near East. It is this doctrine that Hitler attacks in all his criticisms of the Christian religion, in particular in the comparison he constantly makes between the Jew Saul of Tarsus, the St. Paul of the Churches, and the Jew Mardoccai, alias Karl Marx.

But it could be said that Christian anthropocentrism, separated of course from its theological basis, already existed in the thought of the Hellenistic and then the Roman world; that it even represented, more and more, the common denominator of the ‘intellectuals’ as well as the plebs of these worlds. I even wonder if we do not see it taking shape from further back, because in the 6th century BC Thales of Miletus thanked, it is said, the Gods for having created him ‘to be human, and not animal; male, not female; Hellene, not Barbarian’ meaning a foreigner.

It is more than likely that, already in Alexandrian times, a sage would have rejected the last two, especially the last one!, of these three reasons to give thanks to Heaven. But he would have retained the first. And it is doubtful that he would have justified it with as much simple common sense as Thales.
 

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Editor’s Note: Here I agree with Thales. But keep in mind that if Thales had not been an Aryan, I’d agree with Savitri. The point is that only the most beautiful specimens of the Aryan race are the image and likeness of divinity. The rest are, using the language of the priest of the 14 words, exterminable Neanderthals.
 

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Now any exaltation of ‘man’ considered in himself, and not as a level to be surpassed, automatically leads to the over-estimation of both the masses and individuals with interesting hands; to a morbid concern for their ‘happiness’ at any cost; therefore, to an utilitarian attitude above all in the face of knowledge as well as of creative action.

In other words, if, on the one hand, in the Hellenistic world—then in the Roman world—esoteric doctrines more or less related to Tradition—that is, doctrines ‘above Time’—have flourished within certain schools of ancient wisdom—among the Neo-Platonists, the Neo-Pythagoreans and certain Christians—it is, on the other hand, quite certain that all that conquering Christianity (exoteric, and to what degree!) was, as was the widespread interest in the applications of experimental science, in the direction of the Cycle.

The fact that the Churches have, later on in the centuries opposed the statement of several scientific truths, ‘contrary to dogma’ or supposedly so, doesn’t change anything. This is, in fact, a pure rivalry between powers aiming at the ‘happiness of man’—in the other world or this one—and embarrassing each other as two suppliers of similar commodities.

If the Churches today are giving more and more ground, if they are all (including the Roman Church) more tolerant of those of their members who like Teilhard de Chardin give ‘science’ the largest share, it is because they know that people are more and more interested in the visible world and the benefits that flow from its knowledge, and less and less to what cannot be seen or ‘proved’—and they do what they can to keep their flock. They ‘go with the flow’ while pointing out as often as possible that the anthropocentric ‘values’ of the atheists are, in fact, their own; that they even owe them, without realising it.

No doctrine, no faith linked to these values is ‘revolutionary’ whatever the arguments on which it is based, whether drawn from a ‘revealed’ morality or from an economic ‘science’.

The real revolutionaries are those who militate not against the institutions of one day, in the name of the ‘sense of history’, but against the sense of history in the name of timeless Truth; against this race to decadence characteristic of every cycle approaching its end, in the name of their nostalgia for the beauty of all great beginnings, of all the beginnings of cycles.

These are precisely those who take the opposite view of the so-called ‘values’ in which the inevitable decadence inherent in every manifestation in Time has gradually asserted itself and continues to assert itself. They are, in our time, the followers of the one I have called ‘the Man against Time’, Adolf Hitler. They are, in the past, all those who, like him, have fought against the tide, the growing thrust of the Forces of the Abyss, and prepared his work from far and near—his work and that of the divine Destroyer, immensely harder, more implacable, further from man than he, whom the faithful of all forms of Tradition await under various names ‘at the end of the centuries’.
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[1] The same could be said of Jainism, which still has one or two million followers there.

[2] Racial purity no longer played any role under Constantine. And even in the Germanic but Christian empire of Charlemagne much later, a Christian Gallo-Roman had more consideration than a Saxon or other pagan German.

Categories
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.
 

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

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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.

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[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
Kali Yuga

Hitler or hell

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

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

The world is upside down.

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

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

Categories
Exterminationism Souvenirs et réflexions d'une aryenne (book) Welfare of animals

Reflections of an Aryan woman, 21

Now, as I said above, man is the only living being on earth who has, even within the same race, elites, and physical, mental and moral dregs; the only one who, not being strictly defined by his species, can rise (and sometimes does rise) above it, to the point of merging (or almost merging) with the ideal archetype that transcends it: the overman. But he can also stoop (and does stoop, in fact, more and more, in the age in which we live) below, not only the minimum level of value that one would hope to find in his race, but below all animate creatures: those who, prisoners of a sure instinct and a practical intelligence placed entirely at the service of this instinct, are incapable of revolt against the unwritten laws of their being, in other words, of sin.
 

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Editor’s Note: This is extremely important. A group of killer whales that play with a bloody seal as if it were a ball, or an ugly monkey eating a little gazelle alive in front of her mother, probably cannot help but ‘sin’ because of their biological prison. But white Christians, like the idiot who recently argued with Jared Taylor, sin by proclaiming themselves Jew-wise and following, at the same time, the commandments that the bully called Yahweh ordered for them: not to distinguish between races, as that famous verse by Paul says. See what I said this morning about how I immediately lose love to one of these, be they Christian or atheist.
 

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We are reproached for preferring the healthy and beautiful beast—what am I saying?—the healthy and beautiful tree to the fallen man whether it is one who, born in an inferior race in the process of approaching more and more the monkey, has no chance of ascending to superhumanity, either for himself or his descendants; or whether it is about individuals or groups of individuals of a superior race, but to whom any possibility of such an ascension is prohibited, because of physical, psychic or mental corruption, or all three at once, which they have inherited from degenerate ancestors, or acquired as a result of the life they have led.

In the preface he wrote for the first French edition of the Tischgespräche attributed to Adolf Hitler, and published under the title of Libres propos sur la Guerre et la Paix (Free remarks on war and peace), Count Robert d’Harcourt recalls that the Führer ‘loved animals’ and that he, in particular, wrote pages of charming freshness about dogs.[1] The French academician compares this with the cynicism of the Head of State, in whose eyes political wisdom was ‘in inverse ratio to humanity’.[2] ‘Humanity towards beasts’, he says, ‘bestiality towards men: we have known this mystery of coexistence’. And he adds that those who, in the German concentration camps, sent their victims to the gas chambers ‘were the same ones who bandaged, with a nurse’s delicacy, the leg of a wounded dog’.

To these remarks of an opponent of Hitlerism I would add all that the Führer did for the animal (and the tree itself) in the spirit of the immemorial Aryan conception of the world: the banning of traps, as well as of hunting with hounds, and the restriction of hunting of any kind, as far as this was still possible in German society; the suppression of vivisection—that disgrace to man—as well as of all the atrocities connected with the slaughter of animals.[3]

The use of the automatic pistol was compulsory in all cases, including that of pigs, and I met a peasant woman in Germany who assured me that she had served a four-year sentence in a concentration camp for having killed a pig with a knife (out of treachery, so as not to have to pay the man to whom she should have entrusted the painless slaughter of the animal). I would add that Adolf Hitler, himself a vegetarian, dreamed of completely eliminating the horrible slaughterhouse industry, even if it was to be ‘humanised’, step by step ‘after the war’, as he declared to Goebbels on 26 April 1942.

Nonetheles, far from shocking me by their contrast with all the exceptional measures taken against human beings currently or potentially dangerous, these laws and projects appear, to me, as one of the glories of the Third Reich: and one more reason to be proud of my Hitlerian faith.

Count Robert d’Harcourt represents the public opinion of the West in general, both Christian and rationalist. His point of view is that of all those who fought against us, and even of a part of those who collaborated with us, collaborated for strictly political reasons despite our ‘negation of man’, not because of it, in the name of a common scale of values.

_________

[1] Libres propos sur la Guerre et la Paix, 1952 edition, Preface, p. xxiii.

[2] Ibid.

[3] Reichsjagdgesetz: the complete collection of laws enacted under the Third Reich concerning hunting.

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Souvenirs et réflexions d'une aryenne (book)

Reflections of an Aryan woman, 18

It is precisely this anthropocentrism, common to Christianity and Communism, and to all ‘humanisms’, that served as the philosophical cement for the seemingly incongruous alliance of the Western, Christian or ‘rationalist’ world, and the Soviet Union during the Second World War.
 

______ 卐 ______

 
Editor’s Note: This is vital. Both American liberalism and Soviet communism are two branches of the same trunk: the vision of the world that emerged from the French Revolution. Oswald Spengler himself wrote that ‘Christian theology is the grandmother of Bolshevism’.
 

______ 卐 ______

 
It was, in the eyes of more than one Christian, quite painful to feel the glorious ally of atheistic Communism in the struggle against us, followers of Adolf Hitler. Moreover, many westerners, Christian or not, felt more or less confused that this alliance was, politically, a mistake: that their country, whatever it was, would have had more to gain, or less to lose, as a state by giving Adolf Hitler a hand (or accepting the hand the Führer held out to them), and by fighting at his side against Bolshevism. The voice of Germany’s leader, who was calling more and more desperately for them to ‘save Europe’, sometimes troubled them.
 

______ 卐 ______

 
Editor’s Note: Being Bolshevism and American capitalism two branches of the same trunk, we can see why neo-Marxism has now conquered the US; and capitalism, China. Savitri continues:
 

______ 卐 ______

 
And yet… it was not in the ranks of the Legion of French Volunteers or any similar organisation that they were finally found, but in those of the members of some ‘Resistance’, anti-German no doubt, but also and inevitably anti-Aryan. Their subconscious had warned them that by following the wisest political course of action they would have betrayed what was more important to them than politics: their world of values. He had told them what the post-war authors of the Resistance were soon to repeat over and over again for a quarter of a century (and who knows how much longer?): namely that Hitlerism, or Aryan racism in its modern form, is, like all racism based on the idea of a natural elite (not arbitrarily chosen by some all-too-human god), the negation of man.

Consequently, that this Europe which the Führer invited them to forge with him—the one which would eventually emerge from our victory—was not the one they wanted to preserve. And the atheistic Bolshevism, or simply the Bolshevism opposed to free enterprise and honest private property (of which our propaganda tried to frighten us) seemed to them, on balance, less frightening than the spirit of our doctrine.

But there is more. Very few of those who sincerely believed themselves to be our allies, and who fought and died with our people in the struggle against anti-Aryan values, understood the true meaning of the Führer’s message; of the call of the eternal Hero ‘against Time’, who returns from age to age, when all seems lost, to reaffirm the ideal of integral perfection that the unthinkable Golden Age of our Cycle lived. Most of the combatants of the Legion of French Volunteers were Christians who believed they were fighting for the accepted values of Western Christian civilisation. Robert Brasillach was profoundly Christian, and he realised that we were—and are—‘a Church’, and that this Church can only be the rival to the one that conquered Europe from the 4th to the 12th century.

Moreover, this type of man apparently preferred Italian, and especially Spanish, Fascism to German National Socialism. It was the social side of both—the comradeship, the mutual aid, the effective solidarity between people of the same country, independently of any philosophy— that attracted him. The enthusiasm which this national fraternity inspired in him made him close his eyes to the pagan character of Hitlerism. Even among us—the Germans who had followed the swastika banner from the beginning of the Movement—very few understood what was happening, not politically, but in terms of values.
 

______ 卐 ______

 
Editor’s Note: The transvaluation of all values advocated by Nietzsche!

______ 卐 ______

 
Few realised that a spiritual revolution—a negation of the anthropocentric values that had been accepted by almost everyone without question for centuries, and a return to the natural, cosmic values of a forgotten civilisation—was taking place before their eyes.

Some of them realised this, felt cheated in their early hopes, and left the Movement, like Hermann Rauschning, or betrayed it (with the tragic consequences that we know). Others—a minority—welcomed, and still do, in this revolution in values, precisely that to which they themselves had, more or less consciously, always aspired. Those are the rock on which the Hitler Church is built.

It will last if they last, that is, if they can pass on their blood and faith to an uninterrupted succession of Aryan generations, until the end of this Cycle.

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Reflections of an Aryan woman, 13

 

Chapter IV

The contempt of the average man

 

‘Et la honte d’être homme aussi lui poignait l’âme’.

—Leconte de Lisle (‘L’Holocauste’, Poèmes Tragiques.)

 
‘This appalling logic’, said to me on October 9, 1948, Mr Rudolf Grassot, Assistant Chief of the Information Office of the French occupier in Baden-Baden, speaking of our intellectual consistency, without suspecting, for a single moment, to whom he was talking about. I have retained these words, which flatter us, among some other tributes—always unintentional—from the adversary, in Europe or elsewhere.

Few things shock me about those mammals who profess to ‘think’ as much as the absence of logic. They even stress how their superiority is supposed to give them over living beings who, they believe, are devoid of it. It shocks me, because it is a lack of agreement between the thought and the life of the same individual, even between two or more aspects of his thought itself; because it is an internal contradiction, a negation of harmony, therefore weakness and ugliness. And the more the person with whom he meets is placed in the conventional hierarchy of ‘intellectuals’, that is to say, literate people, preferably with university degrees, or technicians coming out from some big school, the more this lack of discursive capacity shocks me. But I find it absolutely unbearable in anyone who proclaims himself to be both a Hitlerite and an adherent of some religious or philosophical doctrine visibly incompatible with Hitlerism.

Why is that? Why, for example, do the millions of people who say they ‘love animals’ and eat meat so as not to look ‘special’, seem to me less irritating than the tens of thousands who say they are both Hitlerites and Christians? Are the former less illogical than the latter? Of course not! But they form a majority that I know in advance is lying, and cowardly or weak, which is almost the same thing: a majority that, despite the few interesting individuals there, I have despised since my earliest childhood, and from whom I expect nothing.

Editor’s Note: Two of my sponsors who used to send me a modest monthly amount recently stopped doing so, and they didn’t tell me why. There are many occasions when an entry doesn’t get any comments, except that of a troll who is annoyed by our Christian-wise position (just as there are Jew-wise folk): comments that I don’t let pass.

White nationalism is a Jew-wise movement but extremely unwise on the Christian question. Being the only site dedicated to adding thoughtful articles on the CQ, I doubt that it will be possible for me to continue at the current rate of posts per week if I lose more sponsors. (Remember, for example, that this series is a translation of Savitri’s book in French.) I suspect I lose them because they dislike our paradigm shift: from JQ to CQ as the primary cause of Aryan decline. And this, although the CQ and the JQ are ultimately two sides of the same coin, as we have tried to show with the essay considered the masthead of The West’s Darkest Hour, that of Judea against Rome.

American white nationalism will remain a weak movement until it recognises the Christian question. I will continue to recognise it even if this uncompromising attitude ruins me financially (which is why I call myself a ‘priest’): something that would dramatically reduce the number of articles per week, as I would have to look for a regular job.

Savitri continues:

The latter are my brothers in the faith, or those whom I have hitherto believed to be such. They form an elite that I have loved and exalted because they wear, today as yesterday, the same sign as me—the eternal Swastika—and claim to have the same Master: an elite from whom I expected, as a matter of course, this perfect harmony of thought with itself and with life, that absolute logic that one of our enemies, without knowing me, described before me as ‘appalling’ on 9 October 1948, the forty-first anniversary of the birth of Horst Wessel.

Illogic is either stupidity or bad faith or compromise—stupidity, dishonesty or weakness. However, a Hitlerite cannot, by definition, be stupid, dishonest or weak. Anyone who is afflicted with any of these three disqualifications cannot be counted among the militant, hard and pure minority, dedicated body and soul to the struggle for the survival and the reign of the best—our struggle. Unfortunately, it has been necessary—and will be necessary for a long time yet if we want to act on the material level—to accept, if not the allegiance, at least the services of a crowd of people who, seen from the outside, appeared and sounded Hitlerites, but who were not and are not, could not and cannot be, precisely because of the lack of consistency inherent in their psychology.

What to do? They were and are—and will be for a long time to come—the numbers and the money, which no movement with a programme of action can entirely do without. They must be used, but without placing too much trust in them. You should not argue with them because if they are stupid, it is useless; if they behave in bad faith, neither is it. And if they are weak, the revelation of their inconsistency may have the opposite effect on them to that which one would have wished.

As soon as Hermann Rauschning realised that he could not be a Hitlerite and a Christian at the same time, he chose Christianity, and wrote the virulent book, Hitler Told Me, which the enemy hastened to translate into several languages. Less wise, he would never have realised it, and would have continued, like so many other brave average Christians, to lavish on the cause of Germany, and beyond it, the Aryan cause, all the service they could. Rauschning was one of those who should have been left to sleep.

So many asleep, or logically inconsistent, people are on the practical level more useful than we, the small core of uncompromising militants! In his letter of 26 June 1966, the late G.L. Rockwell, the leader of the American National Socialist Party[1] who was destined fourteen months later to fall to an assassin’s bullet, wrote to me, among other things:

An analysis of our income shows the incontrovertible fact that the vast majority of our money comes from devout Christians. People like you cannot send a cent, and more than likely need help yourself. This is meant as no insult, simply a dramatic example of exactly what I mean in terms of practical results, which is what I have aimed for, rather than the position of ivory tower philosopher.

In short, without ammunition, even the greatest general on earth would lose a war. And if the people who have a monopoly on the ammunition require me to say “abracadabra” three times every morning in order to get enough bullets to annihilate the enemy, then, by God, I will say “abracadabra” not three times, but nine times and most enthusiastically, regardless of whether it is nonsense, lies, or what it may be.

Once we have achieved power, it is an entirely different matter. However, I will point out that, even the Master Himself did not go overboard in the direction you indicate. There can be no question that He agreed with you—and with all really hard-core National Socialists. But He was also a realist and a damned SUCCESSFUL one at that.

Rockwell was replying to my letter of 26 April 1966, in which I had very frankly expressed my disappointment at reading some issues of the monthly Bulletin of the American National Socialist Party. (In one of these there were three symbols, side by side, in three rectangles, each with a word of explanation: a Christian cross, ‘Our Faith’!, a flag of the United States, ‘Our Country’, and finally, a swastika, ‘Our Race’.)

He was responding to my criticisms, my doctrinal intransigence, my demand for logic. And, from a practical point of view, he was a hundred times right. He who gives a hundred dollars to the NSWPP is certainly more useful than he who writes a hundred lines not of ‘propaganda’ (adapted to the immediate concerns and tastes of a majority of people at one point in time), but of truths; of propositions whose intrinsic value will be the same ten thousand years from now, and ten thousand times ten thousand years from now, and always, and which justify our struggle of yesterday, today and tomorrow.

But there is more. The man and woman of good Aryan blood who, alas, ardently hate both our Führer and ourselves but have a child destined to be, one day, one of us, are even more useful than the individual who gives our activists his financial support. Goebbels’ parents, who had no sympathy for the Hitler Movement, did more for it, simply by having this son, than did the German magnates who (without knowing more what they were doing than the ‘devout Christians’ of the USA whom Rockwell mentions in his letter) financed the National Socialists’ election campaigns from 1926 to 1933. In fact, each is useful in its own way. Moreover, there are services of such a different nature that they cannot be compared. Each has its value.

Nevertheless, I reread with pride the sentence that Rockwell wrote to me a little over a year before his tragic death: ‘the Master Himself [the Führer] did not go overboard in the direction you indicate. There can be no question that He agreed with you—and with all really hard-core National Socialists. But He was also a realist and a damned SUCCESSFUL one at that’, whereas I, his disciple, am not.

I am not a leader. And didn’t the Führer himself at times, by making some of his most far-reaching decisions, placed the appalling logic of our Weltanschauung above his immediate material success? What else did he do, for example, when he attacked Russia, the citadel of Marxism, on June 22, 1941? or already by refusing Molotoff’s proposals on November 11, 1940? (Exorbitant as these were, accepting them would have been, it seems, less tragic than risking war on two fronts).

__________

[1] The ANP, which later became the NSWPP (National Socialist White People’s Party).

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Richard Wagner

Rabbi admits Hitler & Wagner were right

Rabbi Yosef Tzvi ben Porat explains how they were right in an Odysee video (here). In YouTube, this speech would be immediately censored.

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Buddhism Democracy Deranged altruism Hinduism Indo-European heritage Miscegenation Poetry Racial right Racial studies Souvenirs et réflexions d'une aryenne (book) Third Reich

Reflections of an Aryan woman, 2

Chapter II—False nations and true racism

‘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’.

—Adolf Hitler (Mein Kampf, 1935 edition, page 434)

Do not forget that it is considerations of race which distinguish a real people from a collectivity of men which does not deserve the name.

Such communities can be very different from each other. There are states where the population is a deeply mixed mass, where specimens of ‘pure’ appearance, if there are any, have children who do not resemble them; where children of the same family, who nevertheless seems ethnically homogeneous, are different races: one Negroid, the other Mediterranean, or almost, the third, marked with strong Amerindian characteristics. These are states, not peoples. There is, for example, a Brazilian state. There is a population (multiracial, and without segregation laws) who inhabit Brazil. There are no Brazilian people—nor, therefore, a Brazilian ‘nation’.

There are, on the other hand, states whose populations are made up of several peoples juxtaposed, but not fused together. This is the case of the United States of America [Editor’s note: Remember that this was written in the late 1960s], the Union of South Africa, Rhodesia, the Soviet Union, and India. It is by an abuse of language that one gives to the general population of any one of these States, the name of ‘people’ or of ‘nation’. There is, in fact, no natural link, no biological link, between an ‘American citizen’ of Anglo-Saxon, Irish or Mediterranean origin, and another ‘American citizen’ Negro or mestizo, or Jew…

Moreover, in the USA, as in the so-called ‘racist’ states of Rhodesia and South Africa, and more, Aryans and Negroes belong to the same Christian churches; are Methodists, Anglicans, Lutherans, Catholics or ‘Jehovah’s Witnesses’, as the case may be, but always without distinction of race. Since the realm of the true Christian is not of this world, biological considerations cannot be included…

If, favoured by the diffusion of a uniform way of life as well as of a common ‘knowledge’, and especially of self-distant common anti-racist ‘values’, the gangrene of interbreeding is gradually gaining the entire population, it is, for this, the irremediable decadence: the end of all culture, the end of all disinterested creation, that is to say of any activity other than that which consists in ‘producing’ always more, in order to acquire more and more material well-being. If, on the contrary, it is the healthy tendency of each race to remain separate from the others that prevails, the population will retain its heterogeneity. It will not become ‘a people’—much less a ‘nation’. It will remain what it is, namely a juxtaposition of two or more races living in harmony with each other to the extent that their primary diversity is recognised and accepted. [Editor’s note: Again, writing in the 60s, Savitri ignored that that is impossible in the long run.]

The Union of South Africa, so decried by anti-Hitlerites around the world for its so-called ‘racism’, is not such a multiracial state, or only very incompletely, despite its official program of ‘separate development of races’. It is only very incompletely so because, just like Rhodesia which, for its part, denies exalting racism, and like the USA which, despite the continued resistance of its segregationists, is fighting it, it confuses, as I said earlier, ‘Aryan’ and ‘White’. [Editor’s Note: Living in Mexico I can say that the few Jews I have come to know are phenotypically white, sometimes completely indistinguishable from real Aryans except for their last names (see e.g., here). This means that from now on I will use the terms ‘Aryan’ and ‘White’ as Savitri used them; being the ‘Aryans’ those whites who don’t have Jewish blood, though many Ashkenazi Jews are white: something that Richard Spencer has acknowledged in one of his recent podcasts.]

Far, for example, from removing the Jews from key positions in the country and, in general, from any profession in the exercise of which they are likely to acquire political or cultural influence, it gives them, because of their colour alone, all the advantages enjoyed by the ‘Whites’, advantages that she refuses to the Aryans of Asia, however illogical that is, and that, even if, like most Brahmans and many ‘Khatris’ of Punjab, they are fair complexion. Crossbreeding between Aryans and Jews is not prohibited in the so-called racist Union of South Africa—any more than it is elsewhere. It has never been so in any country of Christian population, if the Jew—or the Jewess—had, by baptism, been received into the religious community of her partner. He was so only in the Third German Reich, a State whose true religion was that of Blood and Soil—and, it is again, since 1955, in the State of Israel, whose people believe themselves, to the exclusion of everything else, ‘chosen of God’.

It is true that wherever there are two or more human races, whose nations all or almost all adhere to a centred religion, like Christianity, in the long run a tendency of interbreeding emerges. All true racism implies the negation of the dogma of the immense value of ‘man’ whoever he may be; the negation of the ‘apart’ character of man, and his integration into all other living species; the negation of the legal equality of ‘souls’ as well as of men’s bodies.

______ 卐 ______

 
I will now tell you about India, so that you can once again be proud to be Aryan.

To understand the history of the peoples who inhabit this vast portion of the continent—which includes, in fact, in addition to the current ‘Indian Republic’, the two ‘Pakistans’[i] and the island of Ceylon; a surface, in all, equal to that of Europe minus Russia—you must refer to the distant time when the first Aryan tribes, coming from the North, descended in successive waves on the Pays-des-Sept-Rivières (the Sapta Sindhu of the Sanskrit Scriptures) by the famous Pass of Khaïber, the Voie des Couquérants.

It was, according to Bal Gangadhar Tilak, commonly called Lokamanya[ii] Tilak; this Brahmin of Maharashtra, both scholar and mathematician, who demonstrated it by astronomical considerations—before the fourth millennium before the Christian era, therefore at the time of the very first Egyptian dynasties, several centuries before the construction of the pyramids of Giza; at the time when, in Mesopotamia, the Sumerian civilisation flourished in its oldest centres: in Erech, in Nippur, in Eridu, some fifteen hundred years before Sargon of Akkad. And the Aryas—which, in Sanskrit, means ‘those who command’, in other words, the men of the race of the lords—came, still according to Tilak, from the far North. They were the brothers of those who, closer to the common cradle of the race, were one day to be called the Germans, the Hellenes, the Latins, and whose languages presented deep similarities with theirs. Their ancestors had lived beyond the Arctic Circle, at a time when the lands of this region still enjoyed a temperate climate—that is to say before the axis of our planet tilted further; twenty-three degrees. They had awaited in worship the return of the Sun—the victory of the Day after the long nights streaked with aurora borealis—and they had sung the splendour of the sky and venerated the stars (the ‘brilliant’ or ‘Devas’) which did not go to bed.

During the centuries that they had taken to cover, in stages, the immense distance which separated them from the divine arctic homeland, the Aryas had preserved some of these hymns. Their bards had composed others, and soon, during the gradual conquest of the hot lands, where to improvise new ones. For a very long time transmitted from mouth to mouth, 1009 of these poems—finally written—have come down to us. The whole constitutes the Rig Veda: the oldest sacred text in India, which pious Brahmans still chant today.

The Aryas were a few thousand—perhaps, over time, a few tens of thousands—in front of all these hostile peoples and tribes, which they called Dasyus, or dwellers of the woods, or the Rakshasas or demons. It is possible that they found, already in force in the society of Harappa and Mohenjo-Daro, a hereditary system of a division of labour. But it was they who gave such a system, if it existed, racial significance, and classified the population of India into immutable castes. They could not do otherwise if they wanted to preserve their physical and moral characteristics for their Aryan race, in other words, if they wanted to survive.

They probably began by mixing freely, if not with the Aborigines at least with the Dravidians, technically more advanced than them until they grasped, in all its tragic horror, the danger of interbreeding. It was then that the caste system was formed: the division of the population of the Indies into a minority of dwijas or twice-born Arya (because they had to know this ‘second birth’ which the spiritual initiation represents), and an immense majority of Shudras, people with dark skin, intended for servile work. At the bottom of the scale—out of all caste—were rejected the Negroids, Negro-Mongoloids and people of the Munda type: the oldest inhabitants of Indian soil. The ‘twice-born’ shared power. Spiritual authority was henceforth the privilege of the Brahmans; temporal power, that of the Kshatriyas; and this power which already gave, in a society much less attached than ours to material goods, wealth, born of commerce, the prerogative of the Vaishyas.

Disinterested scientific knowledge and above all spiritual knowledge was reserved for the Aryas, and very soon only for the Brahmans and Kshatriyas. It was unthinkable that a young Soudra, even exceptionally gifted—and all the more reason a Chandala, below any caste—were taught the supreme truths, or that he was taught to recite, even that recited before him the most beautiful invocations to the Devas or the most powerful ritual formulas. Frightful penalties awaited those who would have dared to transgress this defence, and those in favour of whom, it would have been transgressed.

Since then, many things have happened, many transformations have upset Indian society, like all societies. In spite of everything, forbidden unions took place; children were born whose parents did not belong to the same caste…

One could photograph and classify specimens of all both racial and professional groups in India. We would thus obtain a huge collection of types gradually going from Negroid or even Australoid to pure Aryan—an Aryan often purer than the majority of his brethren in Europe (at least in Southern Europe). There is maybe, very light, with brown or gray eyes (exceptionally blue or blue-green), hair ranging from black to reddish brown, with perfectly Indo-European features. It is little, one will say. This is a lot if we remember that at least sixty centuries separate the present day from the time when the first Aryan tribes emerged from the Khyber Pass.

In any case, the facts that I have just recalled here clearly show that the Indies are no more ‘a people’ than are the United States of America, the Soviet Union or the South African Union.

But there is a difference: while in each of these countries a common dogmatic faith, the dissemination of which is encouraged—and a clearly anti-racist faith, or one concerning the other world and indifferent to racial issues, let it be it is Marxism or any form of Christianity whatsoever—tends, in spite of everything, to bring the races together; constitutes, in any case, a permanent brake on the instinct of segregation, in India, it is the opposite which occurs. There the religious tradition itself proclaims the congenital inequality of ‘souls’ as well as of bodies, and the natural hierarchy of races, dominated by the Aryan race—in exactly the same spirit as Hitlerism—and thus encourages segregation.

Over the centuries, we have tried, either in the name of a philosophy denying Life, or in the name of ‘practical necessities’, to kill this racist tradition. We did not succeed. Buddhism referred its followers to monastic life, but had in practice as a result of mixing the castes without causing the extinction of the human species. He ended up being swept from India. Guru Govinda Singh, the founder of the Sikh warrior sect, had wanted to take his followers from all castes, claiming to take into account only the individual worth of each man. But this concern for combative efficiency, this requirement for essentially Aryan qualities such as the spirit of sacrifice, the sense of responsibility, the joyful acceptance of discipline, even a very hard one, etc., have resulted in it being mostly Hindus from Aryan castes who came to him. One only has to look at the Sikhs to see it. No Government of the present ‘Indian Republic’ will succeed where Guru Govinda Singh and, centuries before him, the Buddha himself, failed…

In other words, India will never be ‘a nation’. Nor will they—hopefully at least—be ethnic chaos without a racial elite: the caste system, even with its current weaknesses, will save them from such a fate. They will remain an association of peoples and races, united by the only common civilisation which is in accord with their natural hierarchy. Because Hinduism is more than a religion in the sense in which we hear this word today in the West. It is a civilisation; a civilisation dominated by Aryan racism, made acceptable to many non-Aryan races, thanks to the dogma of karma and the transmigration of souls.

If one day Hitlerism succeeded in conquering Europe, it seems to me almost certain that over the following centuries the mentality of the average European would come closer and closer to that of the Orthodox Hindu of any caste. I will tell you, as an illustration of this, an episode from my life in India.

It was during the glorious year—1940—shortly after the start of the French campaign. I was living in Calcutta—unfortunately, despite my best efforts, I had not managed to return to Europe in time. And I had a young servant named Khudiram, a fifteen year old teenager, Shudra, from the Mahishya sub-caste (West Bengal farming community), very dark skinned, with slightly slanted eyes, with a flat face—not Aryan at all!—and perfectly illiterate. One morning, coming back from the fish market (where he went every day to buy something to feed the cats) this boy said to me triumphantly: ‘Mem Saheb, I worship your Führer, and wish with all my heart that he wins the war!’

I was speechless. ‘Khudiram’, I said, ‘do you worship him only because you know, like everyone else, that he is victorious? You don’t know anything about the story of his life and his actions’.

‘It may be’, the teenager replied, ‘that I’m just ignorant. But this morning I got to know a grown-up at the market who is at least twenty years old and can read. And he told me that your Führer is fighting, in Europe, in order to root out the Bible, which he wants to replace with the Bhagavad-Gita’.

I was speechless again. I thought, in the blink of an eye: ‘The Führer would be very surprised if he knew how to interpret his doctrine in the Halls of Calcutta!’ Then I recalled a passage from Song I of the Bhagavad-Gîta, as I knew it in the beautiful translation of Eugène Burnouf: ‘From the corruption of women proceeds the confusion of castes—therefore of races. From the confusion of castes comes the loss of memory; from the loss of memory comes the loss of understanding, and of it all evils’.[iii] And I thought, What else has Adolf Hitler done, but repeat these eternal words, and act according to their mind?

I said to Khudiram: ‘The ‘great’ you speak of was right. Repeat what he taught you to anyone who wants to hear you. I give you a day off for this purpose—and a rupee to pay for a cup of tea for your friends. Go, and use your freedom for a good Cause!’

The kid, very happy, was about to leave the kitchen where this interview had taken place. I couldn’t help but hold him back for a moment and ask him what made him so enthusiastically want this ‘New Order’ which, however, hardly favoured people of his race. ‘Do you know, Khudiram’, I said to him, ‘that to replace the Bible with the Bhagavad-Gita in distant Europe and in all the countries which come under its influence, would be equivalent to extending to practically the whole earth a caste system parallel to that of the Indies? And do you know that as Shudra you wouldn’t have any chance of promotion in my Führer’s New Order? And do you love him despite that?’

I will never forget the teenager’s response—the response of the non-Aryan masses in India, loyal to a racist Tradition that goes beyond them, from the mouth of an illiterate youth: ‘Certainly I know that. I want your Führer to win because the order he tries to establish wherever he can is in accordance with the spirit of the Shastras; because it is the divine order; the true order. No matter what place he gives me, to me! I am nothing; I do not count. It’s the truth that counts. If I was born into a very humble caste, it is because I deserved it. I have faulted, and seriously, in my past lives. If, in this life, I remain faithful to the rules of my caste: if I do not eat prohibited foods; if I marry a girl among those that are allowed to me, and do not desire any of the others, I will be reborn a little higher in the scale of beings. And if I persevere, from life to life, in the path of purity, who knows? One day—in many centuries—perhaps I will be reborn as a Brahmin? Or among these new Aryas of Europe who also worship your Führer?’

In successive waves, descended the Khaïber Pass. The child of the Tropics paid homage to them after sixty centuries. And I thought of my German comrades—my brothers in the Hitlerite faith—whose armored divisions then followed each other along the roads of France. The child of the Tropics paid homage to them too, because their faith is the modern expression of the Aryan Tradition of always.

______ 卐 ______

 
England’s real crime against India is not to have exploited the soil and the people on an unprecedented scale, but was to have inculcated into the heads of thousands of Hindus of higher castes, anti-racialist democratic principles, anti-traditionalist principles, along with an ominous humanitarianism when not an out-and-out anthropocentrism; and finally to have introduced into the administration of that vast sub-continent such measures as tended to promote the least valuable racial elements of the population.

The whole system was conceived in order to take away from the Hindus, in general, and especially from the high-caste Hindus—i.e., from the Aryan elite of India—every scrap of political power, already within the more and more ‘Indianised’ administration that the British were setting up themselves, before their departure, which they had felt was unavoidable. It was enforced by the authority without appeal of the colonial power. One could not change it. One only could, from an Aryan racialist standpoint, try to limit the mischief that would result out of its applications. And in order to do that, one had to act as though one accepted the absurd principle of the ‘right’ of any majority to power, regardless of its value, simply because it represents the greatest numbers and strive to make the Hindus a majority at the expense of other communities. (Editor’s note: With their obsession with JQ, white nationalists have been blinded to seeing the beam in their own eye – in this case, the egalitarianism imposed on this colony of the British Empire.)

One therefore had to try to give to the most backward of the most degenerate of Aborigines—to the half-savages of the hills of Assam—a (false) Hindu consciousness. One had to bring them to proclaim themselves ‘Hindus’, sincerely, by telling them how tolerant Hinduism is, but by forgetting to mention the caste system that it upholds. One had to try to bring (or rather bring back) the Indian Christian or Muslim (both, as a rule, sprung from low-caste Hindus converted to one of the two foreign creeds) to Hinduism. And for that one had to surmount the repugnance of most Hindus to accept them, for never yet had Hinduism taken back into its fold anyone who had left it or had been expelled from it (and declared Untouchable). One could fall out of one’s caste and land into Untouchable. One could not re-enter it. But one had to change that, if power was not to pass entirely into the hands of the non-Aryan majority of the population of India. For alone could a (false) nationalism—a European style nationalism, necessarily false in the case of any multiracial society—bring about the change and unite the Hindus under a no less false parliamentary system imposed up in them against their tradition, and against the Aryan Tradition, of which their elite had remained up till then the sole depositary.

I was then employed as a lecturer and as a ‘missionary of Hinduism’ by the ‘Hindu Mission’, a half-religious, half-political organisation which, for more than thirty years already, had been striving to recover from Hinduism all those who were (or whose fathers were) out of it, for whatever reason. Full of bitterness towards historical Christianity because of the role it played in the West—ardent admirer of Emperor Julian and Hypatia, no less than of Wittekind—I once introduced myself to the President of the Mission, Swami Satyananda. I had offered my services to him. He asked me what attracted me to India, and I quoted him, translating them into Bengali:

Rama, Daçarathide honoured with the Brahmans,
You whose blood is pure, You whose body is white,
Said Lakshmana, hi, sparkling tamer
Of all the profane races! [iv]

I had told him that I was Hitlerist and Pagan—still regretting the conversion, by snatch or by force, of my native Europe to the religion of Paul of Tarsus—and that I wanted to work to prevent the one and last country to have kept (in part at least) the Aryan Gods—India—from following the bad example of the West and from falling, too, under the spiritual influence of the Jews. I told him I wanted to help make India our ally, in the fight against false ‘values’.

He had accepted me and given me full freedom of expression provided that he told me, I place myself, in my speeches to crowds, ‘from the Hindu point of view’ and that I ‘take into account the particular circumstances from the country’. ‘I consider’, he added, ‘Your Master as an Incarnation of Vishnu, an expression of the divine Force which preserves what deserves to be preserved. And his disciples are in my eyes our spiritual brothers. But you will have to make concessions here, at least as long as the English are there; otherwise you will not be able to compete with the propaganda of Christian missionaries who preach “man”, regardless of race. Think about it!’

I had to ‘think about it’! No appeal to a mass, and especially to a multiracial mass, is possible without certain compromises. We could not ask the Shudras (or the Untouchables) converted to religions of equality, to come out and reintegrate Hinduism, without giving them the impression that they would lose none of their acquired ‘rights’…

The English administration, antiracist in principle (despite a racial segregation limited to worldly relations, and which did not apply to Jews, moreover) made no difference between a Brahmin, Indo-European by blood and mentality, and the last of the Nagas or Koukis of Assam, especially if the latter represented in the Assembly either the Christians or the ‘shudra castes’, that is to say the Untouchables, of his province. It was not my fault if she had this attitude, and if she tended to ‘Indianise’ as much as she could the legislative bodies and the public services, in this spirit that was other than that of decadent Europe; of that Europe which would soon reject Hitler’s renaissance with the stupid vehemence we know.

______ 卐 ______

 
If we had won the war, India—that she would have remained ‘British’, which is unlikely, despite the Führer’s desire (before the war) not to touch the British colonial empire—or that it had become independent—would have very quickly got rid of the democratic reforms introduced by the English and would have returned to its immemorial tradition: to the Tradition of the Aryas…

I have often wondered to what extent the few Englishmen who seriously wanted their country’s collaboration with the German Reich—those Englishmen who were, almost all, from the start of World War II, interned ‘preventively’ in the name of the Law 18 B, realised the magnitude of the transformation this would have brought about, and the repercussions it would have on the future of their people and the world. I knew one well—Elwyn Wright, physically and mentally, one of the most beautiful specimens of Aryan that I have met—who was aware of it, and who wanted this collaboration precisely because of that. But how many were there like him?…

One of the tragedies of our time is that, taken en masse, it is the enemies of Hitlerism, and in particular the Jews, and intelligent Christians, who have understood this best. They hated him, no doubt; but they detested him precisely for what makes him greatness and eternity: for his scale of values, centred not on ‘man’, but on life; for its possibility of becoming very quickly—once associated with rites—a real religion. They hated him because they felt, more or less confusedly—and sometimes very clearly—that his victory would mean the end of everything that, for at least two thousand years (if not two thousand and four hundred), the Western world has known and loved; the negation of the values which, for so long, helped him to live.

It should be noted that at least one of the most brilliant French collaborators—and one of those who paid with their life for their friendship for regenerated Germany—Robert Brasillach, himself was aware of the character essentially ‘Pagan’, from Hitler mysticism. He collaborated with Germany despite this; not because of it. And he has on several occasions, in particular in his novel Les Sept Couleurs, underlined the impression of disorientation, of somewhat frightening strangeness, which he felt in his neighbours across the Rhine, in spite of all the weather. Admiration he had for their rebirth, both political and social. ‘It is’, he writes, speaking of Adolf Hitler’s Germany, ‘a strange country, further from us than the most distant India or China, a pagan country’…

Among the French collaborators as well as among the English 18 B’s I have only met very few people who are sincerely Hitlerites, although they are aware of the philosophical implications of Hitlerism. I will say more: there were, even at the time of the greatest glory of the Third Reich, very few true Hitlerites among the millions of Germans who acclaimed the Führer. One of the purest that I have had the joy and the honour of knowing—the Oberregierungs-und Schulrat Heinrich Blume—told me in 1953 that the number of Germans who had given themselves entirely to the Movement knowing fully this they were doing, never exceeded three hundred thousand. We are far from the ninety-eight and a half percent of the voters of the Reich, who had brought the Führer to power! The vast majority of these had voted for the reconstruction of the German economy and the regeneration of the social body, not for the return to the fundamental truths of life and for the ‘fight against time’ that Hitlerism involved, and of which they did not even realise. (Editor’s note: This explains why the Allied denazification process was so easy.)

Even more: there are Germans who—like Hermann Rauschning, the author of the book Hitler Told Me—withdrew from the Movement as soon as they realised the pagan character of Hitler’s Weltanschauung. And it should be noted that they did not realise this until they had gained the Führer’s confidence enough for him to admit them into his small circle of insiders or partially insiders. For there was a difference between the teaching given to the people in general and that which the disciples received; a difference, not in content, but in clarity. For example, Point 24 of the famous ‘Twenty-five Points’ specifies that the Party, while proclaiming the widest religious tolerance, sticks to a ‘positive Christianity’—in other words, to there is something ‘positive’, that is to say true, in conformity with tradition, in historical Christianity—but that it condemns and combats any religion or philosophy ‘which shocks the moral sense of the Germanic race, or which is dangerous to the State’.[v] He (no doubt deliberately) omits to recall that any religion which turns its back on the realities of this world, and in particular on the biological realities, to the point of allowing the marriage of people of different races, provided they are members of the same ‘church’, as well as any religion or philosophy who exalts ‘the man’, even deficient, even to the last degree of physical or moral (or physical and moral) degradation, can only be a public danger, in the National Socialist State.

The Führer defends himself in Mein Kampf from aiming in the least at religious reform. ‘It is criminal’, he writes, ‘to try to destroy the faith accepted by the people, ‘as long as there is nothing that can replace it’.[vi] He further writes that the mission of the National Socialist Movement ‘does not consist of religious reform, but of a political reorganisation of the German people’.[vii] But what he does not write—what he could not write in a book intended for the great mass of a people Christianised since the ninth century and believing himself, at least for the most part, to be Christian—is that any regime based, as was the National Socialist regime, on the negation of the intrinsic value of everything man, regardless of his race and his individual worth, is necessarily the antithesis of a Christian social order. Because every Christian society has for principle the respect of ‘the human being’ created, whatever it is, ‘to the image and likeness’ of a transcendent and personal God, essentially a friend of man. What Adolf Hitler could not tell the masses is that any political regime based on a doctrine centred on Life and its eternal laws necessarily has a more-than-political meaning. His own success depended on the voice of the masses, because we must not forget that he took power ‘legally’, that is to say ‘democratically’.

This more-than-political significance of Hitlerism, only in Germany fully grasped the Führer himself and the National Socialist elite: the initiates of the Thüle-Gesellschaft; the teachers and the best pupils of the Ordensburgen, where the members of the SS were formed. The mass of the people did not feel it, and would have been astonished, if someone had shown it to them, with all its implications; if, for example, someone had made him understand that Christianity and Hitlerism are two different and incompatible paths, open to the Eternal, and that the same person cannot follow both, but must choose. (Editor’s note: Therefore, white nationalists have chosen evil.)

Outside of Germany—and outside of India, of Aryan tradition—a thinking elite loved or feared or hated Hitlerism because of its true nature. The Jewish elite cursed him for reasons far more profound than the secular secret hostility which opposed Israel to the Germanic world. The enormous mass of men from all countries—indifferent to ‘politics’—feared him without knowing exactly why, in reality because they vaguely felt in him the negation of all anthropocentrism; the ‘Starry Space Wisdom’ (as I have called it myself) as opposed to ‘the love of man’ and the concern for his happiness, in this world or in another.

_______________

[i] This was written before East Bengal ceased to be called ‘Pakistan’, to become ‘Bangladesh’, which simply means ‘Bengal’.

[ii] ‘Honoured with men’.

[iii] Bhagawad-Gîta, I, verses 41 and following.

[iv] Leconte de Lisle (The Arc of Çiva; Ancient Poems).

[v] ‘Wir fordern die Freiheit Aller religiösen Bekenntnissen im Staat, solang sie nicht dessen Bestand gefährden oder gegen das Sittlichkeits—und Moralgefühl der germanischen Rasse verstoßen’.

[vi] Adolf Hitler, Mein Kampf German edition 1935, pages 293-294.

[ [vii] Adolf Hitler, Ibid, page 379.

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

Reflections of an Aryan woman, 1

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

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

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

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

 

Chapter I—The Religion of the Strong

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

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

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

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

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

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

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

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

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

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

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

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

* * *

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

But that is another question.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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