I was going to post another Might is Right instalment today but I got to thinking about my recent exchanges with Benjamin in various threads, and I feel I should say a few things.
I sometimes check the number of comments on old threads, back when WDH was hosted for free by WordPress, and I’m surprised that there were threads with dozens of comments. Since I started criticising American white nationalism, calling it deficient compared to German National Socialism, and shifting my paradigm from regarding the Christian problem as infinitely more serious than the Jewish problem, the visitor traffic has collapsed.
This is compounded by the fact that, as an immense admirer of Hitler myself, the German Chancellor’s sensitivity to art and animal welfare is something that simply doesn’t exist on the American racial right.
The immense dilemma I find myself in is that this sort of thing cannot be explained by pure reason, say, by solid race realist articles like the ones Jared Taylor has been publishing for decades. It has more to do with what we might call emergent psychogenics, which I have already discussed in Day of Wrath (a book that is nothing more than a translation of some chapters of my trilogy).
Psychogenic emergency is either felt or not. Or rather: either one belongs to a higher psychoclass, or one doesn’t belong to it. As I said, it is not something that can be demonstrated by pure reason. On seeing a work of art, such as the Lorraine canvas I saw on my last trip to London, the museum visitor either feels the emergent aesthetics compared to the architectural Neanderthalism of the largest city in Europe, or he feels nothing at all. Those 18th-century Englishmen like Henry Hoare who were aesthetically emergent even designed their gardens in imitation of the Italian painter’s architecture. Either you feel art or you don’t.
Incidentally, the bridge in Stourhead’s garden whose image I posted in June in this article was also used by Kubrick in one of the scenes in Barry Lyndon: a film whose images were inspired by canvases of the period like very few films I have seen. (Perhaps the sole exception is 1956’s Lust for Life in which the director used the actual sites in Holland, Belgium and the French countryside where Vincent van Gogh lived.)
The fourteen words have to do with aesthetics, in that the white race is the only truly beautiful race from the point of view of the Gods of Olympus. The other issue is ethics, the four words, Eliminad todo sufrimiento innecesario. Like great art, you either feel the four words or you don’t. Either you are a Neanderthal (Benjamin sent me an email today describing experiments on rabbits that I don’t even want to describe) or you are an overman like Hitler, and Göring who forbade tormenting those animals.
The sad truth is that most American racialists have not reached the psychogenic level of the Führer in terms of ethics and aesthetics, and that those emergent qualities cannot be induced by arguments, criticisms or diatribes like the ones I have used in this blog. Either you start psychogenically emerging as a child or an adolescent (cf. Kubizek’s memoirs of Hitler when they were both teenagers) or you won’t.
Adolf Hitler’s second and even more shattering experience of the horror of the present Age began on the 10th of November 1918, as he stood, half-blind from the effects of poisonous gas, among his wounded comrades in a hospital hall at Pasewalk in Pomerania, and heard from the clergyman the latest news: the ‘November revolution’ and Germany’s capitulation; the tragic end of the first World War.
More than four years before, he had joined the war with enthusiasm, as a volunteer in a Bavarian regiment, not in an Austrian one, clearly showing thereby that he was prepared to die anytime for the German people and ‘for the Reich that embodied them,’[1] though not for ‘the State of the Habsburgs’—that artificial State of many nationalities. For he considered the war in no way as an Austrian concern, but as a struggle of the German people (including, naturally, those of Austria) ‘for their existence’[2]—as a just war. And, he had done his duty thoroughly; faithfully. And although he had, for months already, (especially since the general strike of 1917) been fearing —feeling—that some diabolical traitors’ intrigues were being carried on to rob the German front-soldier of a victory which he well deserved, yet he had not expected such an end, and so suddenly….
The grief, the indignation and temporary despair that took him over as he abruptly acquired ‘the most horrible certitude in his life’[3] are so eloquently described in Mein Kampf that nothing can throw more light upon the future, Führer’s state of mind than an extensive, quotation of his own words:
I could not remain any longer’ (i.e. remain hearing the news). ‘While my eyes once more stared into darkness, I sought my way back to the dormitory, threw myself upon my bed, and buried my burning head under the quilts and pillows.
Since the day I had stood before my mother’s grave, I had not wept. When, in my youth, Destiny had been mercilessly harsh to me, I had faced it with growing defiance. When during the long years of the war, death had taken many a dear comrade and friend of mine from our ranks, it would have seemed to me nearly a sin to complain—for they had died for Germany. And when, in the days of the terrible struggle, the slowly advancing gas had taken me in its grip, and begun to gnaw into my eyes, and when the fear of becoming blind for ever had made me feel, for a second, as though I would weaken, the voice of conscience had thundered to me: ‘Miserable wretch! You feel like weeping, while thousands are faring worse than yourself!’ And I had put up with my lot in silence. But now I could not help weeping. Now I experienced how completely every personal suffering fades away before the misfortune of one’s Fatherland.
So, it had all been in vain! In vain all our sacrifices, and all the hardships we had endured; in vain, hunger and thirst, for months without end; in vain, the hours in which, facing the terror of death, we had yet done our duty; and in vain, the death of two million men! Would not the graves of the hundreds of thousands who had gone forth full of faith in the Fatherland, never to return, break open and release the dumb heroes covered with mud and blood,—release them as revengeful spirits among the people at home, who had treated so disdainfully the highest sacrifice which a man can offer his country? Had they died for that, the soldiers of August and September 1914? Had the regiments of volunteers, in the autumn of the same year, followed for that the elder comrades? Had those boys of seventeen sunk for that into Flanders’ earth? Was that the object of the sacrifice that German mothers had brought the Fatherland when, with a grieving heart, they had sent the boys to their duty, never to see them, again? Had all that happened in order to enable, now, a handful of criminals to set their grip upon the Fatherland?!! … The more I tried, then, to think clearly about the monstrous event, the more my forehead burnt with indignation and shame. What was all the pain I felt in my eyes, compared with this wretchedness?
What followed, were appalling days and still worse nights. I knew that all was lost. Only fools—fools or … liars and criminals—could put their hope in the enemy’s mercy. During those nights, hatred grew in me, hatred against the originators of that deed.
In those days, I also became aware of my destiny. Now, I could only laugh at the thought of my own future, that had caused me such bitter worry only a short time before. Was it not ridiculous to build houses upon such foundations as this? At last it was clear to me that the very thing which I so often already had feared, without ever being able, in my heart, to believe it, had now happened.
Emperor William the Second had been the first German emperor to hold out his hand to the leaders of Marxism, in a gesture of reconciliation, without knowing that rascals have no honour. While they still held the Emperor’s hand in one of theirs, their other one was already seeking for the dagger.
With Jews, no pactising policy is possible, but only that of the hard ‘either—or.’
This heart-rending autobiographical account could—historically—be described as: the passage of National Socialism from the stage of an expectant or latent incarnate Idea, to that of an active one.
Surely the incarnate Idea is, when not as old as Adolf Hitler himself, at least as old as his earliest awakening to socio-political, nay, to philosophical consciousness in general. And that took place very early: already in Linz, when not before. Yet, then, and in Vienna, although his interest in social and political problems grew and grew with the daily experience of injustice and misery, and still in Münick, after 1912, the future ruler continued to think of himself primarily as of a future architect. There may have been moments, of course, in which he thought, or at least felt, differently. There were such moments—one such moment at least, and a great one,—already in his life in Linz, if we are to believe Kubizek’s account of it.[5] But the artist’s immediate goal soon reappeared. Horrible as—in Vienna, at any rate—many of them doubtless were, the experiences of daily life were not sufficiently appalling to push it out of sight altogether. Nay, during the war, when more and more aware of the necessity of opposing to the forces of international Socialism a national organisation which would be free from the weaknesses of the Parliamentary system, Hitler had begun to think seriously of becoming politically active, he had merely visualised himself speaking in public ‘while carrying on his profession.’[6] Now, his profession, nay, his art,—for he still was, and could but remain, fundamentally, an artist,—was out of question. Every activity which was not to contribute directly and immediately to free Germany from the consequences and specially from the causes of defeat, was, out of question; and that, not merely because Adolf Hitler loved Germany above all things, but because that more-than-human intuition that classes him among the few great seers of mankind, told him that Germany’s real, deeper interest was—is, absolutely,—the real interest of Creation;—the ‘interest of the Universe,’ again to quote the immortal words of the Bhagavad-Gita. (And it is not an accident,—not a mere coincidence,—that I, a non-German Aryan intimately connected with England, Greece and India, should stress this fact. It is a sign; a symbol; the first expression of the homage of worldwide Aryandom to the latest Man ‘against Time’ and to the truly chosen Nation).
Out of the abyss of powerless despair—from that bed of, suffering upon which the nameless corporal Adolf Hitler lay weeping over Germany’s fate while his blinded eyes burned in their sockets, like red-hot embers; out of his appalling certitude that ‘all was lost,’ that ‘all had been in vain’—rose the defiant Will to freedom and Will to power of an invincible people and, beyond that, and greater than that, the perennial cosmic Will to Perfection in all its majesty; the will of the German soldier who had fought in Flanders and—identical to it; expressing itself through it,—the impesonal and irresistible Will of the eternal Warrior and Seer above Time and ‘against Time’; the Will of Him Who comes back age after age, ‘when all is lost,’ ‘when evil rules supreme,’ to re-establish on earth the reign of Righteousness.
From then onwards, the age-old Struggle for Truth—the Struggle ‘against Time’—was, in the West, to enter a new phase. It was to identify itself with the political struggle to free Germany from the bondage imposed upon her by the victors of 1918, no less than with the more-than-political one against the causes of physical and moral decay that were—and still are—threatening the existence of the natural aristocracy of the Aryan race. And the National Socialist German Labourers’ Party—the famous N.S.D.A.P., which Adolf Hitler soon evolved out of the tiny group of idealists (seven, including himself) originally called Deutsche Arbeiter Partei, which he joined in 1919—was to be the one agent of the everlasting Force of Light and Life amidst the growing darkness of the Dark Age. I say: the one; for, contrarily to all other so-called movements of regeneration, religious and secular, this political and yet infinitely more than political Movement, attacked the very root of historical decay as such: biological decay, consequence of sin against the primary natural Commandant of blood purity; in other words (from the standpoint of original Perfection), sickness; tangible, physical untruth and that moral untruth (that false conception of ‘man’) which stands to the back of it.
As I have previously stated, Adolf Hitler was from early adolescence, and probably from childhood, conscious of the shocking disparity that exists between ‘real life’—life under Dark Age conditions—as it drew his attention through thousand and one details, and his own conception of earthly perfection, a living reflexion of which he sought in the world of the old Germanic Sagas (transfigured, for him, in Wagner’s musical dramas) and—Kubizek tells us,—in the stately blonde young maiden to whom he never spoke, but whom he idealised from a distance as the resplendent embodiment of perfect German womanhood.[1] Instances of human misery, nay—and the importance of this can never be sufficiently stressed— instances of the age-old exploitation of animals by man,[2] which another person would have deplored, but judged unavoidable, or looked upon as trifling, or not noticed at all, provided him with an opportunity to feel indignant and to crave for entirely new conditions of life. But it is during the years of grinding poverty and complete moral solitude, which he spent in Vienna as a young man, that the experience of the wretchedness and ugliness of this present Age imposed itself upon him for the first time in all its tragic horror. He has described it in immortal words.[3] And, more than the daily contact with material misery itself (with material misery which he, by the way, not merely beheld, but actually shared), the sight of the degrading effects of that misery upon his people and upon their young children was unbearable to him.
Two facts should, at that stage of Adolf Hitler’s life, retain the attention of whoever wishes to understand him and the Movement he was to start ten years later, obviously as a political Movement for the assertion of Germany’s rights, in reality, also as the moral and metaphysical basis of a new civilisation: first, the aloofness in which he lived, amidst the surrounding misery and degradation; and then, the thoroughness and detachment with which he studied the latter, traced its deep causes under the immediate, superficial ones, and became, through that clear knowledge, more and more aware of his own predestined role in this Age of Gloom. ‘One cannot ‘study’ the social question from above,’ writes he, in Mein Kampf.[4] One has, one’s self, to experience the same perpetual insecurity of life, to be acquainted with the same pangs of hunger, to dwell in the same over-crowded, dirty, noisy surroundings as the disinherited classes, in one word, to live the wretchedness that gnaws into them and degrades them, in order to know what social misery means. The future German Führer has lived it, and suffered from it, personally, day after day, for months, for years, without it ever degrading or even changing him. He preferred to ‘exist’ on hunger rations, rather than sacrifice his independence or sell more than it was absolutely necessary of the precious time he needed to study both books and men and to think. And when he had earned a little money, he preferred to buy himself a seat in the theatre—two or three hours’ holiday in the beautiful world of the old Sagas, to the accompaniment of Wagner’s solemn music, away, far away from the daily dreary wretchedness that seemed to be his lot for ever,—rather than treat himself to a substantial meal.[5] He refused publicity—and money—rather than to allow a story which he had written to he printed by a Jew.[6] Nobody can understand him save a true artist who is, at the same time, a true revolutionary: a person of one dream and one aim, like himself. But how well every such a one—every creator and fighter of his type, when surely not of his magnitude, i.e. every person ‘against Time’—does understand him!
There is more. Not only did he live in uncompromising faithfulness to his ideals, inaccessible to the lure of material comfort and social advantages, but he shared none of the weaknesses of average mankind, not to mention the vices of that underworld into which fate had pushed him or, by the way, those of the so-called ‘better classes’ of this fallen humanity. He rigourously abstained from alcohol and tobacco; and even when, occasionally, he could afford a diet other than his usual bread and milk, he ate pastry and fruits, not meat. His deeper instinct inclined him naturally towards that sort of food which people, in whose life an immemorial Tradition still plays a great part, call ‘pure.’[7] And the dictates of serious reflexion merely confirmed in him those of deeper, healthy instinct. Adolf Hitler was, in course of life, to become a more and more convinced vegetarian; and though disaster robbed him of the opportunity of attempting ‘after the war,’ to give his views, gradually, the force of law, he remains, to my knowledge, the only ruler in the West who, both on hygienic and moral (and aesthetic) grounds, ever earnestly considered the possibility of suppressing meat-eating, and of abolishing thereby the standing horror of the slaughterhouses. This is reported by Dr. Goebbels in his ‘Diaries,’[8] and brilliantly confirmed by numerous statements ascribed to the Führer himself in the ‘Dinner-time talks,’ also printed after 1945 by the bitterest enemies of National Socialism, certainly not with the intention of exalting him.
As a young man, and nay, a very attractive one, Adolf Hitler withstood the manifold temptations of the corrupt metropolis—ignored the solicitations of women, rejected with disgust those of men, and kept the sacred ‘flame of Life’ (to use the word Kubizek quotes) pure and strong and constantly under control within himself. He did so without the slightest intention of ‘mortifying the flesh’; without the slightest desire of ‘acquiring merit’ for the salvation of his soul; simply because he respected that energy given to man for a higher purpose, and looked upon every wanton waste of it as a sin against the Race at the same time as a profanation of the divinity of Life. The ‘flame of life,’ felt he, was to be dedicated to the selfless service of the Race, visible Vehicle of Life eternal. It was to be used, like man’s whole physical and moral energy, ‘in the spirit of the Creator,’ i.e., in view of the attainment of perfection on earth. The entire National Socialist teaching concerning sex and sexual relations, with its well-known stress upon absolute health and racial purity, as laid down in Mein Kampf,’[9] has its origin and its basis in that truly religious (although anything but ‘other-worldly’) attitude; in that standpoint of the ‘Man against Time’ seeking, in defiance of the corruption of the Dark Age, to re-establish, here and now, the biological—i.e. fundamental—conditions of the earthly paradise; preparing the privileged, natural élite of mankind for the part it has to play in the formation of the god-like Race of the new earth, that will thrive in peace after this Dark Age has come to an end.
And all Adolf Hitler’s positive measures in view of the physical and moral protection of his predestined people, natural leaders of Aryan man, after he came to power: his admirable laws for the welfare of mother and child; for the creation of ideal living conditions for workmen’s families; for the education of a healthy, self-confident and self-reliant, proud and beautiful youth; and his famous ‘Nüremberg Laws,’ forwarding the growth in Germany of a pure-blooded Germanic race (forbidding sexual relations with Jews and, in fact, with non-Aryans of any description), have no other origin and no other meaning. Their aim—nay, the practical aim of National Socialism as such—was and remains not merely to improve the material lot of the German labourers (however important a part this immediate aim doubtless played in the success of the Hitler Movement in Germany, after the first World War); not merely to make the new State, comprising all people of Germanic blood—that ‘holy Reich of all Germans’[10] of which Adolf Hitler already spoke in his adolescent’s conversations with August Kubizek—a strong and prosperous State, but to regenerate the German people—the most conscious among the Aryans of the West—radically, and to organise them, in all walks of life, so as to create out of them the only dam capable of withstanding and thrusting back the threatening tide of inferior humanity, whose rise is, in this as in every Time-cycle, the increasingly tragic sign of an advanced stage of the Dark Age; capable of thrusting it back and of carrying, beyond its defeat, (and its destruction, at the very end of the Age of Gloom) the treasure of god-like life into the glory of the new Beginning.
As I said before, it is difficult to state how far Adolf Hitler could have explicitly given expression to this point of view. It was, nevertheless, in reality, his point of view. In particular, he was and remained all his life vividly aware of the compelling necessity of preserving, nay, of forwarding, at any cost the racial aristocracy of mankind—the best elements of the Aryan race,—if this planet is not, after an appalling period of chaos, (after the end of the present Time-cycle) ‘to go its way, void of human beings, through aetherial space, as it did millions of years ago.’1 Standing alone, personally untouched by Dark Age conditions at their worse, although deeply and painfully acquainted with them, he observed their effects upon the people in whom his unfailing intuition forced him to recognise, in spite of all, the predestined biological substance of an infinitely better mankind: the ones who are not yet, but who (to quote Nietzsche’s words) are ‘becoming,’ or at least are capable of becoming supermen: his own German people. And, with serenity and with realism, he sought the causes of physical and moral wretchedness; the many causes: selfishness of the owning classes; indifference or cowardice of men in power; the grip of international high finance upon national economy; the influence of Jewry upon the national body and soul, etc.; etc., but under those many causes, the one cause: the rule of false values; the exaltation of untruth, which is synonymous of sickness; in all domains, rebellion against the spirit of the divine Order of Nature. That is what he had come to fight, so that the ‘reign of Righteousnes’ be re-established.
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[1]Kubizek, Adolf Hitler, mein Jugendfreund, p. 76 and following.
We should all do this: Turn outward what we carry deep inside and pour it out on our brothers. All withholding is bad.
These words, from Ernst Robert Curtius’ introduction to Miguel de Unamuno’s The Tragic Sense of Life, motivated me this morning to get out of bed on a cold, cloudy and depressing day. Curtius continues:
Men are crustaceans. Each lives in his shell, in his solitude. The task of the writer must be to break through the shell of his fellows, to disturb their slumber, to awaken them.
Adolf Hitler’s leading emotion is obviously his ‘love beyond all measure’[1] for Germany and all that is German. ‘He lived in the German people; nothing counted for him, save they.’[2] These words, describing the future ruler’s feelings al-ready in early youth, are true at all stages of his life. And his main intellectual, or rather, spiritual, feature, is perhaps that inborn, baffling intuition of history in the broadest sense of the word — of history as our planet’s destiny, — which lifts him straight above all politicians, generals and actual kings, to the level of the great Seers, and gives his whole career that extraordinary, ‘dream-like’[3] character of which Hans Grimm so appropriately speaks. The originality of his genius lies in the fact that he lived his German patriotism from a cosmic point of view, giving both Germany and the history of our times their true significance in the light of not merely human but cosmic evolution.
I do not know whether Adolf Hitler would have been, at any period of his career, in a position to give a learned lecture about the cyclic conception of history according to ancient Wisdom. But I am absolutely sure that he felt, thought and acted, from beginning to end, in full consciousness of the eternal truth — both biological and metaphysical, — which this conception expresses. His writings — specially the general statements which he laid down in Chapter XI of the first part of Mein Kampf— his speeches before and after his rise to power, and more eloquently than anything, the great decisions of his life, prove that he did. The basic tenets and entire spirit of the National Socialist doctrine prove that he did. For what is the latter, if not a passionate denial of the wide-spread belief in the ‘dignity’ of ‘man’ as such (of any human creature of any race) and of the no less wide-spread and no less arbitrary idea of man’s ‘mastery’ over Nature, and of his illimited ‘progress’? The denial of these dogmas in favour of an aristocratic conception of the Universe and, in particular, of history, in the light of which the noble races (and, among them, in first rank, the Aryan, the noblest of all) are alone capable of bringing collectively into material fulfilment, the whole wealth of higher human possibilities? Their denial, also, in favour of the bold assertion that history is, — in fact, has always been, — a long process of more or less slow decay from original perfection to a final state of chaos out of which one rises once more not through regular, unbroken evolution, but abruptly, — i.e., through revolutionary methods — to the state of health, virtue and beauty, i.e., of earthly godhead, which marks the springtime (all the successive spring-times) of Creation?
Considered in its essence, it is, indeed, that, before anything else. More so: the fact that it is that governs, as we shall see, its attitude, — determines its position, — with regard to the various ‘questions’ of our times, from the all-important, worldwide Jewish problem (which is anything but ‘modern’) to those affairs which, at first sight, seem to concern Germany alone. (And there lies precisely the hidden but actual source of its unpopularity in this Dark Age.)
Years before he came to power; nay, years before he started his political career, — Adolf Hitler was vividly aware of that incompatibility between this Age, this world as we see it, and the healthy, glorious world of his dreams. And he sought the reality of the latter, when not in the historical Golden Age of our Time-cycle — so far behind us and so different from all we know that it is practically unthinkable, — at least in as remote a past as his imagination could reach: in the legendary Age before the dawn of recorded German history; the Age pictured in the old Germanic sagas. He did not study that age, as a student of archaeology would have. He lived in it through his own visionary’s intuition and through the magic of Richard Wagner’s music, which he loved. And far from being the mere product of an ephemeral youthful enthusiasm, that consciousness of the World of the Sagas was precisely that which, more decisively than anything else, ‘conditioned his historical and political views.’[4] It was the consciousness of the world ‘to which he felt he actually belonged.’ And ‘all through his life, he found nothing for which he could stand with such pious devotion as he did for that world, which the Sagas of the German heroes had opened to him.’[5]
The Rhinemaidens in the first Bayreuther Festspiele production in 1876.
In other words, it is the healthy, strong, beautiful Germans of the heroic Age who, in his eyes, represented real Germany; eternal Germany. Maybe they have, historically, lived only a few millenniums before the beginning of the present Dark Age (in what the Sanskrit authors call the Dwapara Yuga; the third of the four great Ages) maybe, already within this present Age of Gloom itself (I mean, in the very first part of it).
That is not the point. The point is that, faithful in fact to Tradition, Adolf Hitler believed in the existence of earthly perfection as a reality both of the future and of a very, very remote past. The point is that, whatever might have been the epoch in which they — or their historical prototypes — actually lived, the men and women of the hallowed ‘world of the Sagas’ signified, symbolised, for him, that earthly perfection, that humanity without a flaw for which he yearned with all the ardour of his heart and nearer and nearer to which one reaches to the extent one follows Time further and further upstream.
There is more. Strange as this statement may seem to the European, nay to the German reader himself, Adolf Hitler’s ‘immeasurable love’ for his people is something greater than usual patriotism. It is, no doubt, rooted in that natural feeling of blood — solidarity which binds most individuals — and certainly all Germans, — to their countrymen. But it is, at the same time, the immediate outcome of a staggering intuitive knowledge; the expression of actual insight into the nature, meaning and destiny of Germany as the privileged Nation among all those of the same blood: the most gifted; the most conscious; the most fit to rule; in one word, the most objectively valuable section of Aryan mankind. It is, in spite of what many may think, nay, in spite of the judgement passed upon it by such a prominent figure of the National Socialist regime as Konstantin Hierl,[6] anything but the German counterpart of the British chauvinist’s attitude rendered in the well-known motto: ‘My country, right or wrong!’
True, Adolf Hitler himself has written in Mein Kampf that, had he ‘been French,’ and had France’s greatness meant to him all that Germany’s in fact did, he ‘could not and would not have acted any differently from Clemenceau.’[7] But, if one is to consider him, and to try to interpret his historical career in the light of Ancient Wisdom, (and subsequently, in connection with the destiny of the whole world) one is forced to say: he could not have been French — nor English; nor even Scandinavian. He could not have been anything else but German, nay, anything else but a frontier German, doubly aware of the tragic injustice of man-made frontiers and of the natural unity of the Reich beyond and in spite of them-and of the natural unity of the Aryan race beyond and in spite of the boundaries of the Reich. More still: one is bound to admit that, far from exalting Germany merely because he was a German, it is, on the contrary, he who chose to be born a German because of the predestined — God-ordained — part that Germany has played and is more and more called to play on the side of the eternal Forces of Light and Life in their struggle against the Forces of disintegration, now, as the end of this Dark Age is drawing nigh; because, objectively speaking, the earthly salvation of the Aryan race — the regeneration of higher mankind — can only come from and through Germany: the one Aryan Nation in which the race is still sufficiently pure to be, under given circumstances, capable of total regeneration, while, at the same time it has, through the unbroken experience of danger, remained sufficiently awake to be fully awakened, and sufficiently warrior-like to carry on, to its end, the struggle against Dark Age conditions: the perennial Struggle ‘against Time,’ for integral Truth.
In other words, both the quality of her biological substance and the particular stamp which history has left upon her, have made Germany the one Nation capable of taking the lead of Western Aryandom (when not also of Aryandom as a whole) in the last life and death struggle — the struggle for the survival and rule of the best, who are the predestined founders of the next Golden Age; the last phase of the perennial Struggle ‘against Time,’ marking the end of the present Age of Gloom. And the inspired Man ‘against Time’ who was, at the beginning of that phase, to act on behalf of the Forces of Light and Life, was bound to be a German, nay, the very embodiment of eternal Germany. And Adolf Hitler was that Man. And he knew it in the depth of his heart. He was perfectly conscious of the fact that his policy, both at home and abroad, was the only real German policy, and therefore the only conceivable one in the interest of Aryan mankind as a whole and — consequently — of the whole realm of Lift the only conceivable one ‘in the interest of the Universe,’ to quote the words of the Book of books. For alone regenerate Aryan man can and will save what is, in spite of all, worth saving in this doomed world, and build a new earth — open a new Time-cycle — on the basis of principles eternally true. Adolf Hitler has repeatedly said so in his speeches. And repeatedly expressed in Mein Kampf the same fact, namely that he was acting ‘in the spirit of the almighty Creator’ and struggling ‘for the Lord’s own work’[8] i.e. for Truth upon this earth: earthly Perfection; and that his ‘new ideas’ are ‘in harmony with the primeaval meaning of things.’[9]
What August Kubizek relates of his life in Linz and Vienna from 1904 to 1908, shows how early the future ruler had acquired a clear conception of his ultimate aim — the ‘ideal State’ — and become aware of the spirit of the whole programme he was, one day, to set forth and to work out, with the help of enthusiastic millions of people; how early he knew what his policy would be (what, in fact, any policy in accordance with truth, i.e. with Nature, can only be): — at the same time national and socialistic; nay, socialistic because it was to be — is too be — national in the full sense of the word, first in the sense of racial; and national in that sense because that Godhead within us which is real Godhead, is nothing else but the latent glory of our race in its original perfection.
To urge the German and, beyond the pale of the Reich, the Aryan in general — the youngest race of our Time — cycle, destined to the lordship of the divine Beginning of the next cycle — to yearn for and to strive with all his enlightened might towards that perfection on all planes, and to bring it, here and now, collectively as well as individually, into being (to the extent this is exceptionally possible, already during the Dark Age); to urge him to be, now, against the prevailing spirit of general contamination and general decay — against the current of Time, — the witness and the herald of the coming Dawn, and that, on a national, or rather on a racial scale, such is and remains the actual goal of National Socialism, the Hitler faith, however astounding this may yet appear to most people, to-day, in Year 22[10] after ‘the first Seizure of power.[11] Important as they may have been after 1918 — or as they may be now after 1945, — the immediate political aims which could not and cannot be separated from the persecuted Weltanschauung are mere steps towards that one great positive, permanent goal.
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[1]Kubizek, Adolf Hitler, mein Jugendfreund, p. 292.
There are, to my knowledge, — unfortunately, — no records of Adolf Hitler’s childhood. And, enlightening as it surely is, the little one can gather about it from a conversation with his most sympathetic old tutor, Herr Mayrhofer, (who is still living in Leonding, near Linz, and whom I met twice) and the little he mentions himself in Mein Kampf (which is not an autobiography) is not enough to buttress such a definite (and unusual) view of him as the one put forth in the present study. The one apparently authoritative picture of the future ruler’s life and character, years before he ‘decided to become a politician,’ is to be found in the very good book in which August Kubizek — the one friend he had in early youth, — has related the story of his four years’ friendship with him, namely from 1904 to 1908.[1]
In those years — i.e., when he was over fifteen, less than nineteen, — Adolf Hitler’s main traits of character were already fixed, and visible at every step of his: in all he said or did. His scale of values was already that one which was, in later years, to set him apart from every political leader of our times. And the psychological (the real) basis of his philosophy the source of his unshakable faith in it, and the key to his whole career, — was already definite. In other words, the man he was to be — the Man he could but be, under the given circumstances, — had already taken shape and was, with the sureness of instinct, with a mysterious, inner knowledge, a logic of his own that baffled all human calculations, invincibly following the path of his tremendous destiny. And the features of the rapidly awakening personality were unmistakably those, and the unfailing, baffling logic, that, of a Man of the type I have, in this book, characterised as ‘against Time’: of an inspired, ruthless and realistic — extraordinarily far sighted — fighter for a Golden Age ideal, in the depth of our Dark Age.
And, were we able to trace the history of Adolf Hitler’s evolution further into those very early years which he describes as providing (from the standpoint of events) ‘little to remember,’[2] it is not only probable but certain that we would find, in him, up to the very beginning of his life, the self-same, deeply distinctive traits of character, the self-same fundamental aspirations — the same person. Such men as he are not, as so many people seem to think, the ‘product of circumstances,’ but predestined beings who use the given circumstances to the utmost, for a purpose which far exceeds the obvious, immediate aim of their action, or, to speak the language of ancient Wisdom, — and one is, ultimately, compelled to speak that language, — great free Souls,[3] no longer bound by the law of birth and rebirth, who choose to be born in the environment (within the race, the country, the social stratum) in which, and to grow into leading men and to struggle as such under the circumstances under which they are to act the most efficiently, in the highest interest of Creation. They are children and adolescents ‘against Time’ before leaving in history the mark of their passage as Men ‘against Time.’
One of the most noticeable traits of people ‘against Time’ — no less than of those I have described as ‘above Time’ — is that they fit nowhere in the world as it is; that their moral and aesthetic — and practical — standards: their conception of happiness and unhappiness, their idea of ‘success’ and failure, and of usefulness, in one word their values, and its, have nothing in common. And, from all that his friend A. Kubizek relates about Adolf Hitler’s adolescence in Linz, that appears precisely to have been the case of the future master of Germany, at that time a no doubt remarkably gifted but, in the estimation of cool-minded grown-ups, ‘unpractical’ youth, who had recently left the middle-school without completing the course of his studies, and nourished the ambition of becoming a great artist — a painter, or perhaps an architect — with little material prospects of fulfilling it, and who lived on his widowed mother’s meagre pension, and roamed about the streets — or the countryside — and occasionally went to the theatre (taking admittedly the cheapest seats,) and made gigantic plans and spoke — already — with compelling eloquence, — of things that interested nobody but himself, while other boys earned their living and helped their families, or were learning something ‘useful.’ ‘He just fitted into no social frame whatsoever,’ concludes A. Kubizek, after having tried to, analyse the reasons why his friend, despite capacities by far above the average, failed, even in subsequent years, to ‘get on’ professionally. ‘He had not the slightest ambition of securing himself a livelihood’ and of being comfortable. He did not wish to be ‘comfortable.’ He did not — and never was to — think in terms of comfort or of personal ‘happiness.’ What others called ‘enjoying life’ was something absolutely foreign to him. Nor could he ‘take things as they came’ and live lightly, free of worry, entirely within the present. He was, at a very early age, intensely aware that things were wrong in the world round him — wrong in every walk of life, in every domain of thought and action, from A to Z, — and he felt himself duty-bound to change them; not to change this or that in them, leaving the rest untouched, but to change them ruthlessly and radically, for they were radically wrong, and to build everything anew, according to principles different from those that had prevailed up till then.
And this was not a mere wish, a more or less vague desire or day-dream. It was a purpose that he pursued with ‘deadly seriousness’ and unfailing consistency, busying himself long before hand with the most minute details of his plans in every particular case, without for all that ever losing sight of the spirit and general lines of his creation as a whole, so much so that that ‘extraordinary seriousness’ and consistency — and merciless radicality — struck all those who knew him as the main trait of his character. He pursued it — nay, already in those years in which he was not yet politically active; already while he himself still believed that art would remain, throughout life, his first and foremost concern — with that feverish impatience which finds its expression in the words: ‘Now, or never’; with the haste inherent in all earnest action ‘against Time.’ And that impatience — that tragic awareness that ‘tomorrow will be too late’ — was to stamp his whole career as a ruler and as the Founder of the last true civilisation within the Dark Age. In it, in fact, lies the source and the explanation of Adolf Hitler’s most drastic — and most criticized — steps in later life and the sign that National Socialism, that most heroic of all reactions against our Dark Age, historically still belongs to this Age, while transcending its spirit.
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Editor’s two cents:
…he himself still believed that art would remain, throughout life, his first and foremost concern….
It is here that the gulf between us and American white nationalism becomes apparent. As far as I know, the only American racialist who sensed any of this was Michael O’Meara: who wrote that only a new myth could save us. His readers in a racialist webzine didn’t understand a whit of this, believing that only by smearing data to the normies about race realism or the JQ could one modify the Aryan collective unconscious.
That is not possible for those who know how the mind works!
To use Jungian language, it is all about ‘touching the Self.’ And the royal path toward that direction is through art. Remember how Hitler loved Wagner’s art, or how Parrish’s paintings produced, in me, the eureka moment: This is what Creation (the Big Bang) was for!
The Greco-Romans also knew that displaying the Aryan nude on public thoroughfares through majestic sculptures manifested the Self in the form of the majestic Gods.
The Anglo-Saxon racial right, children of Bentham and not of sculptors, painters or poets, has no idea that what we need is a new religion: a new myth accompanied by a new art! Precisely for this reason all anti-art is a curse for producing the new Aryan awakening, which is why I don’t listen to racialist podcasts that start with degenerate music (to her credit, Uncle Adolf’s other admirer, Carolyn Yeager, never used degenerate music at the beginning or end of her podcasts).
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[1] August Kubizek, Adolf Hitler, mein Jugendfround [Adolf Hitler, Friend of my Youth] (Leopold Stocker Verlag, 1953.)
Once again: during my walks, the only exercise I do, my best thoughts come to me. A few minutes ago I thought that my standard for a possible friendship is precisely the figure of Uncle Adolf. That’s why I will continue to quote Brendan Simms. Although ideologically this biographer is not our friend, his book contains much vital information about Adolf Hitler’s ideals as far as repudiating the golden calf is concerned. And the book by Richard Weikart (abridged here), another ideological enemy of ours, contains vital information about what Hitler thought about Christianity.
The German Chancellor was perfectly aware of what, in the comments section, I said on Wednesday about how harmful Christianity is to the mental health of the Aryan man; and the same can be said of corporate capital. Never mind that, during the Third Reich, New Testament exegesis would not have developed to the level it has in the 21st century (the most recent interpretive findings reveal that Jesus of Nazareth was not even a historical figure, just a character of the rabbis’ literary fiction).
If a contemporary white man is red-pilled on both issues—the toxicity of the religion of our parents and how Big Business is antithetical to Aryan preservation—we can be friends. Otherwise, we cannot and certainly not if, out of pride, one is reluctant to question religion or the economic system we live in.
If someone is already on Hitler’s level, it is much easier to convince him that the Jesus that Uncle Adolf imagined last century as a historical figure didn’t even exist. Likewise, if someone has already realised that corporate capital has no flag, so it is trying to globalise society and even mongrelise it, he has already taken the first step towards repudiating the project of the nation he was born into.
Who is willing to (1) repudiate Christianity and (2) the project of his nation (see this comment that six years ago, on 30 August 2018, to be exact, Edwin posted on this site)?
He who, in pursuit of the 14 words[1] is willing to take both steps, is my friend.
_________ [1]Equivalent to the four words in Latin: Gens alba conservanda est.
Why am I honouring Eduardo Velasco’s memory these days to the extent of translating, from Spanish to English, even some of his comments originally published years ago in the comments section of his first blog?
Quite simply. Because this Spaniard, whether he has passed away or not, has a stature greater than that of today’s white nationalists, who are in fact improved ‘conservatives’ as that term is understood in the US (in Europe it has another meaning).
Velasco was not only historically aware. Unlike the ideology of white nationalists, who out of neochristian piety broke with the Nordicist tradition of the eugenicists, Velasco continued to carry the Nordicist torch. Likewise, unlike most nationalists today, Velasco honoured the German national socialists of the last century.
Yes: there are still some Americans who honour the memory of Uncle Adolf. This week I received in the mail the NS Bulletin (the official newsletter of the New Order), which opens with a splendid quote from Mein Kampf (Volume 2, page 403 in the Manheim translation):
There is only one holiest human right, and this right is at the same time to the holiest obligation, to wit: to see to it that the blood is preserved pure, and that by preserving the best humanity, to create the possibility of a nobler development of these beings.
Unlike Velasco’s POV, the mainstream ideology of the American racial right, reluctant to make distinctions between Mudbloods and Nordics, violates the above quote in terms of keeping their blood pure.
In the 21st century, we racists should go back to thinking like the Nazis did. In rejecting something as elementary as Nordicism, proponents of the contemporary racial right are intellectually or morally deficient. Or perhaps they are lacking in both. By the standards of some of them even I would be considered ‘white’! While one who has his bloodline compromised by southie pieces of trash may be a priest of the holy words, as priests we should never ally ourselves with the anti-Nordicists, since their neochristian piety would exterminate what we hold most dear (think of the Parrish image I chose for the featured post, ‘The Wall’).
I know very little about Velasco. When we corresponded some years ago it was only to let him know that I was translating some of his major articles. Still, we exchanged no personal information in our epistolary and I never imagined that he would disappear so soon, along with his webzine.
The day before yesterday I posted what little I know about Velasco thanks to one of the commenters on my Spanish blog. Whoever has read it won’t need to read the following paragraphs, which I have cut from that entry and pasted into this one so that what I think about Velasco will remain in a single post.
On Thursday I wrote:
I have posted the English translation of an article by Eduardo Velasco on patriarchy and matriarchy that was published sixteen years ago. As I said in a note at the end of the translated article, Velasco was the mastermind behind the webzine Evropa Soberana, which the System banned in 2021. In my Spanish blog, a commenter who dealt with Eduardo Velasco on the internet informed me that Velasco was a Galician, a soldier by profession and married with a son. I have no way of corroborating that information because since 2018 Velasco has not answered my emails.
The commenter also informed me that Nordic Thunder was the blog that Velasco had before moving later to Evropa Soberana; that Nordic Thunder was a somewhat more informal blog but due to the great reception it had in the Spanish-speaking subculture of the internet, Velasco decided to transform it into Evropa Soberana giving it a more professional touch.
The commenter also let me know that Velasco used to comment in the Burbuja forum under the alias ‘Arrekarrallo’, and that he was considered the best commenter for his knowledge of geopolitics, history, society, economics, the military world and racial anthropology. ‘He was far above the rest of the forum members, and we are talking about a [Spanish-speaking] forum that at that time had a very high cultural level. One of his most remembered threads was one where he gave the names of many of the companies, banks, associations and shady companies responsible for pressuring politicians to bring third-world immigrants to Spain’.
Unfortunately, Velasco was censored and at the same time his Burbuja account was deleted together with his comments. The commenter on my Spanish site assumes that Velasco is still alive, but I am not so sure. That’s why it was so important to receive the visit last week I mentioned in previous days in case I, too, die—the Gods forbid!—as unexpectedly and suddenly as my dear sister died in 2016, who was younger than me by the way.
Whether alive or dead in the flesh, the predestined Child of Braunau — Adolf Hitler, — lives forever in National Socialism, his creation and integral expression. To understand the latter is to understand him: to see him in the proper light and to place him — whether one be, personally, attracted to him or not, — on the proper level and in the proper class among the galaxy of exceptionally great men. And that is precisely what most National Socialists, even those who remained after 1945, irreproachable in their profession of faith — even ‘fanatical’ ones — (let alone our enemies, and the world at large, which lies for the last ten years under their influence), apparently fail to do, out of lack off, feeling for cosmic realities and, in particular, out of lack of awareness of the rhythm of Time which explains all laws of history, when not also all great happenings.
One should carefully distinguish the ephemeral N.S.D.A.P., — the National Socialist German Workers Party;[1] an organisation in view of precise aims, which have their place in German and European history, — from the everlasting National Socialist Idea.
The Party came (officially) into existence on the 24th of February 1920; in fact, already in 1919. It was a revolutionary body determined to win power for its Leader — and for its members, — to rid Germany of the enslavement and shame resulting from the Versailles Treaty, and — for the first time in the history of the West, — to apply, on a broad scale, solid — eternal — biological principles to social and to political life. It had, however, the characteristics of even the very best organisations of our Dark Age: their inherent clumsiness; their all-too-human short-comings. There were all sorts of people — fearless idealists and time-servers; heroes, nay, demi-gods, and an immense majority of irresponsible, sheep-like creatures, and a few influential traitors — among the thirteen million members it had at the height of its glory. It achieved a lot, and yet it failed. It has, since 1945, ceased to exist as a body, and even if it be, one day, destined to rise again under its old name and everlasting Sign, will never be restored exactly as before. Cannot be; for it belongs to Time, and in Time nothing is ever restored. Should not be; for restoration would mean stagnation, whence incapacity to face new circumstances and overcome new dangers.
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Editor’s interpolated note: We shouldn’t take texts like Mein Kamp or Alfred Rosenberg’s The Myth of the Twentieth Century as an infallible New Testament as fundamentalists take the Bible; rather, NS is continually developing and refining its basic and fundamental principles (for example, what we say in ‘The Wall’ about the historical non-existence of Jesus of Nazareth).
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The National Socialist Idea is not the Party. Not only was it in existence — ‘in the air’ — more or less in its present-day garb, before the Party (the Proclamation of Friedrich Lange’s ‘Deutsches Bund,’ in Heidelberg, on the 9th of May 1894 — when Adolf Hitler was five years old — has all the traits of a National Socialist Manifesto; and so have Hans Krebs’ declarations in 1904), but it is, in its essence, as old as the oldest contact and first clash between the Germanic race and the outer world. Fundamentally, it is nothing else but the expression of the collective will of the race to survive and to rule; of its readiness to combat and eradicate all that which, from without or from within, stands in the way of its survival and expansion; of its healthy consciousness of itself — of its strength; of its youth; — and of Godhead within itself: a biological reality stressed in political and in social life, rather than a ‘political’ idea. One could say that Theodoric the Great acted in the true National Socialist spirit when, fourteen hundred years before the famous ‘Nüremberg Laws,’ he did all he possibly could to prevent marriages between his Goths and the racially less pure — less Aryan — people of conquered Italy, let alone people of altogether non-Aryan stock.
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Editor’s interpolated note: Old time Nordicism! Those who haven’t read William Pierce’s book Who We Are should read it now.
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And I have many times and in different writings pointed out that there is no difference in purpose and in standpoint between the National Socialist attitude to life and that of the ancient, warrior-like Aryans, worshippers of Light, who were conquering North-West India, setting the caste-system, conceived on a racial basis, between themselves and the conquered people, and praying the Vedic Gods for ‘many sons,’ prosperous flocks, and ‘victory over the dark-skinned Dasyus’ — for Lebensraum — several thousands of years before 1919, 1933, or 1935.
One could go a step further and state that, in its essence, the National Socialist Idea exceeds not only Germany and our times, but the Aryan race and mankind itself and any epoch; that it ultimately expresses that mysterious and unfailing Wisdom according to which Nature lives and creates: the impersonal Wisdom of the primaeval forest and of the ocean-depth, and of the spheres in the dark fields of Space; and that it is Adolf Hitler’s glory not merely to have gone back to that divine Wisdom, — stigmatising man’s silly infatuation for ‘intellect,’ his childish pride in ‘progress’ and his criminal attempt to enslave Nature, — but to have made it the basis of a practical regeneration-policy of world-wide scope, precisely now, in our over-crowded, over-civilised, and technically over-evolved world, at the very end of the Dark Age.
In other words, it is impossible to understand National Socialism unless one integrates it into the cyclic conception of history as suggested by Tradition, i.e., unless one sees in it not a political system among many others, — not an ephemeral ‘ism,’ product of ephemeral circumstances, — but the last, (or, as we shall see, the one before the last) effort of the permanent and more-than-human Forces of Life within this Time-cycle, against the accelerated current of degeneracy characteristic of any advanced development in Time, or, in one sentence, unless one sees in it the effort ‘against Time’ at the very end of the last Age of our present Cycle.
Seen in this light, the whole well-known struggle to free Germany from the enslavement to which the Versailles Treaty had reduced her, — the National Socialist struggle for ‘freedom and bread’ (and far space); for the German people’s right to thrive in healthy creative activity, — is the last (or, rather, as we shall see, the one before the last) phase of the perennial Struggle for Truth within the present Time-cycle the form which that perennial Struggle was bound to take at our epoch, i.e., at the end of the Dark Age. And Adolf Hitler is the most heroic of the heroes who, in the course of history, stood in the way of the world’s fated downward rush towards its doom; the One Who comes back, in His last desperate attempt to save that which is still worth saving, before it is too late, — the typical Man ‘against Time.’ He embodies that eternal Nature-wisdom to which I have alluded in the former paragraph — the only wisdom that deserves the name of divine, and opposed it, — not human arguments, — to the false science, and false religion and false morality and, of course, also false political conceptions of our decadent Age, and made Germany’s struggle for freedom the occasion of a broader systematic struggle for the liberation of higher mankind from the chains of the Dark Age. And made the Sign of the Sun — the Sign of Health[2] — the Symbol of both German and Aryan regeneration, and Germany, the holy Land of the West — the Stronghold of regenerate Aryandom.
Considered as the twentieth century expression of the age-old yearning of Aryan mankind to free itself, here and at once, from the appalling determinism of decay, National Socialism begins before Adolf Hitler’s political career. Its unrecorded but real evolution as an incarnate Idea, — its true history — starts with the future German Führer’s gradual awakening to the consciousness of his own scale of values, of his fundamental aspirations and repulsions, and of his mission: the awakening of the Man ‘against Time,’ as such.
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[1]Nationalsozialistische Deutsche Arbeiter Partei.
Incidentally, the bridge in Stourhead’s garden whose image I posted in June in this article was also used by Kubrick in one of the scenes in Barry Lyndon: a film whose images were inspired by canvases of the period like very few films I have seen. (Perhaps the sole exception is 1956’s Lust for Life in which the director used the actual sites in Holland, Belgium and the French countryside where Vincent van Gogh lived.)
