web analytics
Friedrich Nietzsche Twilight of the idols (book)


against the Cross, 19

Yesterday I said a few harsh words about the founding cucks in the neighbouring country to the north, but here things were even worse: Hernán Cortés himself married an Indian woman and had a mestizo child with her! At least the northern Protestants would take a little longer to repudiate their anti-miscegenation laws but Catholic Cortés did it from the start!

On the other side of the Atlantic, things were never much better, as the Europeans had already betrayed themselves with Christianity for many centuries. In Twilight of the Idols Nietzsche told some home truths to his compatriots. In §4 of ‘The Improvers of Mankind’ Nietzsche wrote:

These regulations [the Laws of Manu] are instructive enough: we encounter Aryan humanity at its purest and most primordial; we learn that the concept of ‘pure blood’ is very far from being a harmless concept. On the other hand, it becomes obvious in which people the chandala hatred against this Aryan ‘humaneness’ has has become a religion, eternalized itself, and become genius — primarily in the Gospels, even more so in the Book of Enoch.

Christianity, sprung from Jewish roots and comprehensible only as a growth on this soil, represents the counter-movement to any morality of breeding, of race, privilege: it is the anti-Aryan religion par excellence. Christianity — the revaluation of all Aryan values, the victory of chandala values, the gospel preached to the poor and base, the general revolt of all the downtrodden, the wretched, the failures, the less favored, against ‘race’: the undying chandala hatred is disguised as a religion of love.

In §5 he adds a sentence: ‘all the means by which one has so far attempted to make mankind moral were through and through immoral’.

Nietzsche starts the next chapter, ‘What the Germans lack’ with these words: ‘Perhaps I know the Germans, perhaps I may even tell them some truths’. They have ‘more virile virtues than any other country in Europe can show, much cheerfulness and self-respect…’

But this people has deliberately made itself stupid, for nearly a millennium: nowhere have the two great European narcotics, alcohol and Christianity, been abused more dissolutely…

How much disgruntled heaviness, lameness, dampness, dressing gown — how much beer there is in the German intelligence! How is it at all possible that young men who dedicate their lives to the most spiritual goals do not feel the first instinct of spirituality, the spirit’s instinct of self-preservation — and drink beer?… the gentle degeneration which beer produces in the spirit!

And in §5 of that chapter Nietzsche adds: ‘In present-day Germany no one is any longer free to give his children a noble education: our “higher schools” are all set up for the most ambiguous mediocrity, with their teachers, curricula, and teaching aims’. In §7 he adds: ‘Learning to think: in our schools one no longer has any idea of this… That the Germans have been able to stand their philosophers at all, especially that most deformed concept-cripple of all time, the great Kant, provides not a bad notion of German grace’.

Countless times I have cited my favourite Nietzsche quote, which I put as an epigraph in the seminal text of this site, ‘The Red Giant’ (German translation here) which we published in 2009 on Blogspot, even before the incarnation of The West’ Darkest Hour on WordPress (I was deplatformed from both!).

Now I will put that quote in context, by citing the preceding pages of ‘Skirmishes of an Untimely Man’ of Twilight of the Idols. It is here that can be seen that it’s very difficult to follow Nietzsche without considerable European culture, which is why I read Andrés Sánchez Pascual’s heavily annotated German-Spanish translation of Twilight of the Idols. Without Sánchez Pascual’s explanatory endnotes I couldn’t have followed the philosopher in his finesses.[1]

The German-English translation by Walter Kaufmann and R.J. Hollingdale of Twilight of the Idols can be read here, but the translators removed a good amount of italics from the original German (italics that I add back below). Reddish colour added on my favourite Nietzsche quote:

§ 1 My impossible ones. — Seneca: or the toreador of virtue. Rousseau: or the return to nature in impuris naturalibus [in natural filth]. Schiller: or the Moral-Trumpeter of Säckingen. Dante: or the hyena who writes poetry in tombs. Kant: or cant as an intelligible character. Victor Hugo: or the pharos at the sea of nonsense. Liszt: or the school of smoothness — with women. George Sand: or lactea ubertas — in translation, the milk cow with ‘a beautiful style.’ Michelet: or the enthusiasm which takes off its coat. Carlyle: or pessimism as a poorly digested dinner. John Stuart Mill: or insulting clarity. Les frères de Goncourt: or the two Ajaxes in battle with Homer — music by Offenbach. Zola: or ‘the delight in stinking.’

§ 2 Renan. — Theology: or the corruption of reason by ‘original sin’ (Christianity). Witness Renan who, whenever he risks a Yes or No of a more general nature scores a miss with painful regularity. He wants for example, to weld together la science and la noblesse: but la science belongs with democracy; what could be plainer? With no little ambition, he wishes to represent an aristocracy of the spirit: yet at the same time he is on his knees before its very counter-doctrine, the evangile des humbles — and not only on his knees. To what avail is all free-spiritedness, modernity, mockery, and wry-neck suppleness, if in one’s guts one is still a Christian, a Catholic — in fact, a priest! Renan is most inventive, just like a Jesuit and father confessor, when it comes to seduction; his spirituality does not even lack the broad fat popish smile — like all priests, he becomes dangerous only when he loves. Nobody can equal him when it comes to adoring in a manner endangering life itself. This spirit of Renan’s, a spirit which is enervated, is one more calamity for poor, sick, will-sick France.

§ 3 Sainte Beuve. — Nothing of virility, full of petty wrath against all virile spirits. Wanders around, cowardly, curious, bored, eavesdropping — a female at bottom, with a female’s lust for revenge and a female’s sensuality. As a psychologist, a genius of médisance [slander], inexhaustibly rich in means to that end; no one knows better how to mix praise with poison. Plebeian in the lowest instincts and related to the ressentiment of Rousseau: consequently, a romantic — for underneath all romantisme lie the grunting and greed of Rousseau’s instinct for revenge. A revolutionary, but still pretty well harnessed by fear. Without freedom when confronted with anything strong (public opinion, the Academy, the court, even Port Royal). Embittered against everything great in men and things, against whatever believes in itself. Poet and half-female enough to sense the great as a power; always writhing like the famous worm because he always feels stepped upon. As a critic, without any standard, steadiness, and backbone, with the cosmopolitan libertine’s tongue for a medley of things, but without the courage even to confess his libertinage. As a historian, without philosophy, without the power of the philosophical eye — hence declining the task of judging in all significant matters, hiding behind the mask of ‘objectivity.’ It is different with his attitude to all things in which a fine, well-worn taste is the highest tribunal: there he really has the courage to stand by himself and delight in himself — there he is a master. In some respects, a preliminary version of Baudelaire.

§ 4 De imitatione Christi is one of those books which I cannot hold in my hand without a physiological reaction: it exudes a perfume of the Eternal-Feminine which is strictly for Frenchmen — or Wagnerians. This saint has a way of talking about love which arouses even Parisian women to curiosity. I am told that that cleverest of Jesuits, Auguste Comte, who wanted to lead his Frenchmen to Rome via the detour of science, found his inspiration in this book. I believe it: ‘the religion of the heart.’

§ 5 G. Eliot. — They are rid of the Christian God and now believe all the more firmly that they must cling to Christian morality. That is an English consistency; we do not wish to hold it against little moralistic females à la Eliot. In England one must rehabilitate oneself after every little emancipation from theology by showing in a veritably awe-inspiring manner what a moral fanatic one is. That is the penance they pay there. — We others hold otherwise. When one gives up the Christian faith, one pulls the right to Christian morality out from under one’s feet. This morality is by no means self-evident: this point has to be exhibited again and again, despite the English flatheads. Christianity is a system, a whole view of things thought out together. By breaking one main concept out of it, the faith in God, one breaks the whole: nothing necessary remains in one’s hands.

If there is something I really love about Nietzsche it is that, once you realise that Christianity and its bastard son neochristianity are the cause of all Western evil, everyone in today’s West seems incredibly idiotic to you: something similar to the child with zero superego—the vindication of the Id!—who sees the king naked.


[1] Friedrich Nietzsche: Crepúsculo de los ídolos. Madrid: Alianza Editorial, fourteenth edition: 1996 (I originally read the 1973 or 1976 edition, a copy now lost).

Autobiography Friedrich Nietzsche Poetry


against the Cross, 16

Can a book like Thus Spake Zarathustra, which I have heard of being recommended to high school kids to read, be a good book for our sacred words? I would say that if the System recommends it, it cannot be a good book, even though it sometimes says things so beautiful and profound that it is possible to quote it tersely.

In general, I don’t like Zarathustra for the same reason that I don’t like Mein Kampf: it cannot be read with the intensity of a novel that itches you to know the ending. For a book to be truly a work of art it is vital not only for its content to be germane but how it has been put together. While the content of the three volumes of The Gulag Archipelago is important, very few will read the trilogy because it is boring. It needed an editor to condense it into one, with Solzhenitsyn’s approval (as happened in real life), to make it both vital and aesthetic. Only then could I read it as if it was a highly entertaining novel! But it is still worth saying something about the book that would make Nietzsche famous.

This soul in sorrow was pregnant with ideas, pregnant with the sun (his Zarathustra begins with a hymn to the sun) and he gave birth to what he himself called ‘my son Zarathustra’. The eruption of feelings that motivated him to write, at the time of Richard Wagner’s death (Nietzsche sent a letter of condolence to Cosima), must be understood as the resolution of an intellectual crisis.

I never tire of repeating that his father and both his grandfathers were Lutherans; that his paternal grandfather was a Superintendent, the equivalent of a bishop, and that as a child Nietzsche was intensely pious. As he grew up, the hermit of Sils-Maria burst out of this iron pietism: a supernova-like explosion of feelings repressed during his upbringing, releasing the vital energy once locked up.

His translator, Hollingdale, makes a sharp observation about Nietzsche’s previous books. From the one he wrote on Schopenhauer onwards, they all led him to scepticism, not unlike the nihilism in vogue in the 19th century. This is one of the problems that contemporary racialists have detected: the loss of Christian faith doesn’t translate into, say, a scientific vision like those texts of Charles Darwin where he said that blacks, now considered an obsolete race of Homo sapiens, were to be exterminated. Instead, apostasy leads either to atheistic hyper-Christianity—the opposite of Darwin: negrolatry!—or to the nihilistic liberalism we complain so much about in the West’s darkest hour. In Nietzsche’s spiritual odyssey all his books, Hollingdale said, from the second of his Untimely Meditations to The Gay Science, he reached the end of the road: not axiological hyper-Christianity but nihilism. If Nietzsche had stayed there, let’s say as the typical 19th-century freethinker who so angered Wagner, he wouldn’t have gone down in the history of the great philosophers.

But he didn’t stay there. The pietistic armour that had imprisoned his spirit in a torment like that of the iron maiden had to fly into a thousand pieces. And this intellectual crisis gave birth to the religious figure of Zarathustra: a process begun in August 1881 when Nietzsche was assailed by the thought of the eternal return. It was then that he began to devise his philosophy of Amor fati without realising that, rather than in an iron maiden, he was locked in a sort of Russian doll. He blew up the first iron shell, yes: but he didn’t realise that it, in turn, was wrapped in another shell, insofar as Amor fati was but the post-theistic phase of ‘Thy will be done’, i.e. the phase without a personal god. In other words, with what Nietzsche calls in Zarathustra his ‘abysmal thinking’ we see that he was still a victim of the ogre of the pietistic superego.

To his astonishment, after having deluded himself that he would go to Bayreuth to ingratiate himself with all his old friends (remember the letter to his sister: ‘I no longer want to be alone and wish to learn to be a man again’), with Lou’s refusal he suddenly found himself on square one: alone. It is not surprising that Zarathustra begins with a hermit who wants to return to his village only to be mocked by the people, and has to return to his cave. The worst thing is that Nietzsche was to stay that way, alone, from the end of 1882 to the beginning of 1883.

In January of the latter year came the furious eruption: something which in my soliloquies I call the vindication of Id. Nietzsche underwent an inner transformation similar to those who suffer from colour blindness and are given special glasses so that they can see colours for the first time in their lives: they burst into tears. The tremendous eruption of feelings, thanks to which he was able to write the first part of Zarathustra, feelings so suppressed not only in Schulpforta but in the dense intergenerational atmosphere of clerics, would continue, later on, with the second and third parts: the latter even in a state of greater euphoria—the culmination of the book!—written in January 1884. The overman, the death of God, the will to power, Amor fati, the eternal return, the great noon: these were the intense colours that Nietzsche could at last see, so vivid that he couldn’t interrupt the weeping (by way of anticlimax, he would write the fourth part of Zarathustra at the end of 1884).

But the unconscious eruption of the central ideas of the Zarathustra had already been coming, as Hollingdale detectively surmised, from the earliest years of his life, albeit distorted and unrecognisably. Can you see, as I said to Thankmar this morning, why I try to protect myself from religious aggression (even horribler than Nietzsche’s Lutheran home) in a healthy way, instead of wayward defence mechanisms?

One of the reasons I generally dislike the book is that it suffers from the poets’ secrets that require the most erudite exegesis to unravel. For example, Werner Ross claims that the passage in Zarathustra that begins with ‘I saw his woman’ and then speaks of a ‘doll up lie’ and that ‘every time a saint and a goose mate’, when checked against Nietzsche’s letters he deduces that Elisabeth was the goose and Lou the doll up lie! And the same can be said of an important figure in Zarathustra: Ariadne. It is only thanks, years later, to the letters of madness that we discover that Ariadne was none other than Cosima Wagner! Why not state things clearly from the beginning, with the real names, as I do in my autobiography, instead of such esoteric circumlocutions that only the author understands?

In Thus Spake Zarathustra we see that Nietzsche’s alter ego didn’t offer his philosophy indiscriminately. First, he spoke to all the people gathered in the marketplace. But the death of God—the central theme of the first part—and the will to power are ideas that Zarathustra announces only to his disciples. And of the eternal return Zarathustra speaks exclusively to himself. Similarly, some chapters are narrative, others have a doctrinal character, and others of a lyrical nature represent the pinnacle of the work: oratory turned into music (a dozen years earlier Baudelaire had already created a new genre: poetic prose). Although in the second part of the book the central theme is the will to power, the final chapter of that part already brings to the fore, in a sinister manner, the revelation of the eternal return.

When studying the Zarathustra the reader must always bear in mind that the book is intended to be a shadow of the Lutheran translation of the Bible, known to Nietzsche in detail from the early years of his life, including Luther’s syntactical construction.

Zarathustra speaks again and again of the tablets of the law to be broken—Nietzsche even asked his publisher to put a black bar on each page to represent his new tablets of the law! The mixture of the biographical account of Zarathustra with doctrinal sentences was copied by Nietzsche from the Christian gospels, and it is not surprising that he wanted to elevate his Zarathustra to the status of holy scripture. In my humble opinion, writing a parable of his spiritual odyssey rather than a vindictive autobiography, with all the repudiation of the family that in the next century I would begin to write, was a preamble to the breakdown that had already been foreshadowed. In fact, this whole period from August 1881 to December 1888 may be regarded as the genesis of the wayward defence mechanism which, in January 1889, would burn out the mind of the alienated philosopher.

Moreover, the light we occasionally see in Zarathustra is not a light of dawn. It is a mere lightning light at midnight. It illuminates everything but only for a fraction of a second. Then the thickest darkness returns. But I would like to mention a snapshot of what the lightning illuminated.

After Kalki, the surviving Aryan will realise that the immeasurable universe wasn’t designed to visit it as the mad earthling of the 20th and 21st century fantasised, but to know himself to the extent of knowing the universe and the Gods. In the trillions of galaxies each intelligent species stays at home, on its own planet, given the impossibility of crossing those billions of light-years of distance with manned devices—a pointless enterprise because the men we would leave behind would remain forever inaccessible. These are the words I like best from Zarathustra: I love those who do not first seek behind the stars for a reason to go under and be a sacrifice, but who sacrifice themselves for the earth, that the earth may some day become the overman’s.

Hitler also said that over-humanity could only be achieved by the Aryan on Earth…

In the 1880s only Peter Gast, the enemy of the Church, became a kneeling apostle, and about Zarathustra he wrote to his mentor something the latter loved: ‘Of this book one must wish to spread it like the Bible’. Gast was unaware that this was impossible insofar as Nietzsche’s was an artificial religion; a true religion, as Savitri Devi tells us, comes into being only when it arises spontaneously from the collective unconscious (like National Socialism).

Nietzsche’s Zarathustrian defence mechanism was very similar to my own. When in the 1980s, a century after Nietzsche’s mental agony, I tried to exorcise my parental introjects I fell into the greatest hells because I didn’t yet realise—as Nietzsche’s Amor fati—that the mechanism I elaborated was also a kind of neo-theology inspired by New Testament stories. I have spoken at length about this in the last chapter of my Hojas Susurrantes and need not summarise it here.

When Nietzsche was buried, his friends surrounded his grave and recited some of Zarathustra’s poems.

Friedrich Nietzsche Philosophy


against the Cross, 10

Nietzsche was never entangled in the cobwebs of what, misleadingly, Bertrand Russell would later call ‘Wisdom of the West’ (in reality, the philosophy of the Christian era had only been mental darkness). Nietzsche knew this, as he wrote in On the Pathos of Truth about the true lovers of wisdom: ‘Such people live in their own solar system’. Such sovereign independence was the antithesis of the mental illness that Kant’s apotheosis had meant in Germany, a folie en masse that even Schopenhauer was infected by. The new philosopher ‘speaks in forbidden metaphors and unheard-of complexes of concepts in order at least to respond creatively, by destroying and mocking the old conceptual barriers’. This new ‘philosopher, insofar as he poeticises, knows; and insofar as he knows, poeticises’: a liberating vindication of the Id against the ogre of the neo-theologians’ Superego.

Thus, in Nietzsche’s mind, an innovation emerged: that of the philosopher-poet. And since one of his pillars was pre-Platonic philosophy, Heraclitus became his philosopher-artist. Years later, in Ecce homo, Nietzsche would come to confess that he felt more at home with Heraclitus: the philosopher of the burning of worlds from whom he would draw—oops!—his own metaphysics: that of the eternal return. It was already the time when Nietzsche was beginning to cultivate a thicker moustache than in his earlier years. And before he came up with the word Umwertuung (transvaluation), in his personal notebook we can read about the new philosopher: ‘If he found a word which, if uttered, would destroy the world, do you think he wouldn’t utter it?’ As Stefan Zweig would write in Der Kampf mit dem Dämon, this man, who was not yet thirty, already knew that he had a daimon inside him. Werner Ross comments:

Nietzsche found himself slowly and painfully. Decisions matured: separation from Wagner and separation from the university. Both measures were necessary to achieve full independence and to face what awaited him which he himself defined as ‘the sorrows of truthfulness’. But he was an anguished eagle [hence the title Der ängstliche Adler] and, equipped as he had long been with the weapons of a bird of prey, he preferred to return to the home nest [spend some time in Naumburg]. The heroic had been applied to his soft temperament with violence: with cold water and unheated rooms, with swimming trials [in a lake] and a lot of early rising, with a lot of study and sexual abstinence.

Nietzsche, who had no contact with young girls, suffered from bodily ailments, perhaps psychosomatic in that, until the onset of madness in later times, Christmas was a critical time for his depression. In an attempt to cure himself, he wrote to his friend Malwida: ‘Now I wish for myself, in confidence, a good woman very soon, and then I’ll consider the wishes of my life to be fulfilled’. Meanwhile, the visionary Wagner believed that the symphony was to be replaced by his musical drama (Wagner didn’t call his works ‘operas’). And he somewhat was right, for with the advent of cinema—musical dramas with new technology—soundtracks would replace the conventional symphony genre.

I don’t want to recount all the anecdotes about the eleven days Nietzsche later spent in Bayreuth, recorded lightly in Cosima’s diary, except that at one point Wagner ‘became very angry and spoke of his longing to find in music something about the superiority of Jesus Christ’, as Ross writes. Suffice it to say that Nietzsche had dared to have brought a Brahms score! Later, when Nietzsche sent them his essay Schopenhauer as Educator, the Wagners received the text with delight. Richard wrote to him: ‘I have thought that you should either marry or compose an opera; both would be useful to you. But marriage seems better to me’ and invited him once more to his home. Unfortunately, Nietzsche declined the invitation because he wanted to go on a pilgrimage to a high, lonely Swiss mountain. What he had in mind was to fulfil the role of the new philosopher: ‘When there is much to destroy, in times of the chaos of degeneration, it is most useful’.

But Nietzsche lamented that he didn’t yet know how to fly. For the moment the young eagle could only flap its wings, and he confessed that he was staggering backwards in the face of the immense free space, but that the day would come ‘to soar as high as a thinker has never soared before, to the pure air of the Alps and the ice’. And more telling still: ‘Or, to leave absolutely no doubt as to what I mean, when it matters unspeakably more the appearance of a philosopher on earth than the persistence of a State or a university’.

Shortly afterwards he would be thirty years old.

Carl Gustav Jung Indo-European heritage

Miguel Serrano

The following is part of a 1994 interview conducted by Kerry Bolton with Miguel Serrano (original in Spanish, here):

You define yourself as an ‘Esoteric Hitlerist’. Please explain the term.

Hitler said that ‘whoever thinks that National Socialism is only a political movement doesn’t understand anything’. National Socialism was always Hitlerism, and Hitlerism always had an esoterical background. At the end of the 1930s and during the war years, it was not possible or convenient for this theme to be widely known. However, after the war and its apparent loss, there was no other way for Hitlerism than the esoteric development.

For me, Esoteric Hitlerism is being possessed by the archetypes of the collective unconscious, which the Greeks used to call Gods [emphasis by Editor]—among them Apollo, which is Wotan for the Germans and Vishnu or Shiva for the Hindus—and its development into the individual and collective souls of the actual Hitlerist warriors.

That means a new/old religion, with all of its rituals and myths which are necessary to discover or rediscover. Its central drama is the apparition on this earth of the person of Adolf Hitler, the last Avatar who came to produce this enormous storm of catastrophe to awake all those who are asleep and to open the New Age which will come after the Deluge. That is why we have started to count the beginning of the New Age after the birth of Hitler.

We are in the year 105.

How did you arrive at Hitlerism, both esoterically and exoterically?

I arrived at the exoteric Hitlerism from the political Left, very much impressed by the heroic death of the sixty-two young Chilean Nazi followers of my generation in 1938. During the War, I published a magazine in favour of the Axis, called La Nueva Edad (‘the New Era’) and suddenly I met some SS men and little later my Chilean Master, who revealed to me the secret roots of Hitlerism…

Does your esotericism imply any form of ritual or worship?

Yes, it does. We in Chile are the only ones who perform public ceremonies similar to those performed at the Congress of Nuremberg, like Autos sacramentales but now not in public anymore. The rituals can be performed in the Equinoxes and the solstices. Also, we use individual concentrations, sometimes in tiny groups…

To what extent does your esotericism relate to Jungian archetypes and the use of symbols such as runes?

The runes are significant magic symbols, but the code of their interpretation has been lost and its power is almost destroyed by the malicious vulgarisation made by the Jews. It is necessary to rescue them, as I did in my book Adolf Hitler, The Last Avatar. We must use some of them in our mental combat. However, it is not good to talk openly about all of this.

In what circumstances did you come to know Jung? We know that Jung recognised National Socialism as a resurgence of the Wotan ‘Shadow’ of the Germanic folk. Did Jung view the release of this archetype as a positive or a negative phenomenon?

In my book published in England and the US, C. G. Jung & Herman Hesse, A Record of Two Friendships, I explained the circumstances which brought me to meet Jung. He wrote the Foreword to my book The Visits of the Queen of Sheba.

I think that this Swiss professor knew better than anyone else in our time who Hitler really was. In the book of Professor McQuyre, Jung Speaking, published by Princeton University Press, three interviews of Prof. Jung on Hitler are reproduced. One is in The Observer of London, another in an American newspaper and the third in Radio Berlin, at the end of 1938. In these interviews, Jung stated that Hitler was possessed by the collective unconscious of the Aryan race. [Emphasis by Editor—Alas, today whites are literally possessed by the Jesus archetype!] This means that Hitler was the spokesman of the whole Aryan world…

Nevertheless, Jung was a cunning and opportunistic man, as I can see it today. When Hitler was in full power and National Socialism on top, Jung coined the term ‘Two collective unconscious’ [Emphasis by Editor], which was a lethal weapon against the Jews and the Freudians. After the war, this concept disappeared from his writings in such a way that today it is impossible to find it in his complete works. I have a book published in Argentina in 1939 under the name El Yo y el Inconsciente (‘Self and the Unconscious’) where it is explained. Moreover, Jung took a Jewish woman as a secretary.

What were the circumstances in which you came to know Ezra Pound? Pound is said to have repudiated his pro-fascist views towards the end of his life and to have regretted his former fascist associations. Is this true?

I met Ezra Pound for the first time in Venice. He was already mute at the time, but he broke his silence with me. I have told this in my book published in Spanish and German under the title Die Goldenen Band, and again in Adolf Hitler, el último Avatara. It is untrue that Pound regretted his pro-fascist views towards the end of his life. He didn’t speak or write at all, therefore he can’t have done this. I think he was in voluntary silence so that no one could force him to make an unwilling declaration. He once wrote: ‘Keep yourself to your old dreams so that our world will not lose hope’.

What were the esoteric currents behind the NSDAP and the Third Reich?

Hitlerism as Otto Rahn could say, was Luciferian (nothing to do with Satanism). Lucifer is the Morning Star and the Ruhne ‘Veneris’…

The National Socialist regime banned the Thule Society and other occult orders whose members had been involved with the founding of the NSDAP. Why were these orders banned? Did the Thulists and other occultists retain influence in the NS regime?

The Third Reich banned the Thule Society and other occult orders because there was much old nonsense in these clubs, as well as some connections with Freemasonic societies like the Golden Dawn…

Do you consider the SS to have been an esoteric order as some authors claim?

The SS was also influenced by the Templar Order, as Julius Evola said to me. There was an elite SS which was working with Tantrism. They didn’t have enough time to fulfil their conceptions. Anyhow, they tried hard to produce the Over-Man by using blood alchemy.

So you consider National Socialism to have been strictly a phenomenon arising to meet the needs of the 20th century, or to be more broadly part of an esoteric tradition?

There was an exoteric National Socialism until 1945. After this date, at the end of the war, what followed was the esoteric Hitlerism, which nobody will be able to stop now because it is the ‘constellation’ and revelation of an Archetype which was incarnated in the person of Adolf Hitler, who is immortal because of this fact. It is not a ‘fetishism’ to adore and be at the service of an Archetype. Quite the contrary, this means to be a founder or a warrior-priest of a new-old Religion.

How do you view Christianity in relation to National Socialism and fascism, considering many fascist leaders such as Leon Degrelle came to National Socialism from Catholicism?

Hitlerism and Christianity are completely opposed, as are Paganism and Christianity. Christianity has been completely spoiled by Judaism. My dearest friend and comrade Leon Degrelle had great doubts at the end of his life, I am afraid. And by special disposition asked to be cremated like Baldur. This was an Aryan decision and not a Christian one.

You are, I believe, a worshiper of Shiva. To what extent is National Socialism a reflection of Hindu cosmology as propounded, for example, by Savitri Devi?

Shiva is the same as Wotan. Both of them at the beginning were only heroes of the polar or hyperborean race, the embodiment of an Archetype. The legend has made them Gods. The first race had the power called odil, vril, which has now been lost. The task of the esoteric Hitlerists is to try to recover this power and become like Shiva or Wotan again: the Over-Man.

Do you consider history as cyclic, and if so, do you consider, like Oswald Spengler, the West to be in irreversible decline? Should we seek to ‘save the West’, or—as Nietzsche said—‘to push the falling’ so that something new might emerge?

We are now at the end of the cycle of the Kali-Yuga. It is like a harvest; the exact number of grains have matured and very few have done so. A new age will be about the Sun again in a New Earth, or the soul of the actual Earth. We struggle to save the soul of this Earth, and to avoid that she may perish along with everything else… The ‘acceleration of time’ will come even before what we can think or expect.

What role do you think Russia will take in future world affairs? Many liberals and Zionists are fearful of a ‘fascist’ takeover of Russia. Do you think it is likely?

I am always afraid of Russia; there is a seed of madness in this area of the world, surely because of the mixture of the Mongolian and yellow races. The ‘Charter of Charlotenburg’ envisaged for Russia a very serious and deep ethnic division: the Viking and German stock with Europe, and the rest with Asia, Mongolia and China. To have fascism and Nazism in Russia it is necessary to understand the racial problem. The prospect of an open Hitlerist resurgence after decades of propaganda seems remote.

How do you view the future of National Socialism? Will National Socialism emerge perhaps under another name and another symbol; or do you see Hitler and the swastika as enduring symbols, perhaps even archetypes with an enduring power of their own?

At this moment I cannot predict the prospect of a Hitlerist resurgence. The only thing that I can say is that I am always surprised that despite decades of brainwashing propaganda, young people are born again as Nazis and admirers of Hitler as if they were ‘reincarnated’ to follow the struggle on Earth. This gives me hope and new energy to continue with the fight.

Hitler and the swastika are enduring and eternal symbols, certainly archetypes with ‘enduring powers of their own’. The Archetype will do the world by itself, even without our best knowledge and beyond our will and our limited span of life. That is our hope, our belief and the only thing that I know.

The Chilean military junta was called ‘fascist’ but let in the global corporations and adopted the free market economics of Milton Friedman et al. How did you view the Junta?

The Junta was a disaster for Chile, as were all professional military. Hitlerism and Nazism are completely the opposite of a military dictatorship; Franco was a traitor who destroyed the Falange. General Vargas destroyed fascist ‘integralism’ in Brazil; Antonescu destroyed the Iron Guard in Romania; the military in Chile helped to kill the young Nazis in 1938, and Pinochet helped the Jews coming into Chile as well as Friedman’s liberal super-capitalism.

I was always openly against Pinochet’s regime, totally separating Hitlerism from his dictatorship. Hitlerism is a cosmogonic conception, a totalitarian and theocratic Weltanschauung, in opposition to the totalitarian and demoniac cosmogonic conception of the Jews.

What is your view of Islam which presently seems to be the only major force standing in the way of global consumerism and usury?

My view of Islam is not favourable at all. They are also a fanatic monotheistic people, and we are pagans and polytheists.

I have read that you have made references to Lucifer. How do you view Lucifer, and is there a connection between Luciferianism and Esoteric Hitlerism?

Yes, I am a Luciferian in the sense that Lucifer is the Morning Star, the ‘most beautiful light’, and the Morning Star is a God-Goddess, Venus. It is more than a planet, it is a comet that has stopped where it is now, to recall to men its divine and spiritual origin and to show them the way to recover it.

What is your opinion of ‘neo-Nazism’, which often seems to be influenced by a superficial American-style bigotry rather than a deeper European philosophy? What is your opinion of such neo-Nazi leaders as Lincoln Rockwell?

I will not speak badly of Rockwell. I think he was touched by the lightning of the Archetype and was killed to be reborn in the ‘Last Battalion’. His loyal follower Matt Koehl has been trying hard to keep some spark of the fire alive, even amid this superficial ‘American-style bigotry’.

What do you consider Man’s destiny to be? Nietzschean Over-Man? What about space colonisation as the ultimate expression of the Faustian soul?

There is no destiny for all of mankind, only for some. To recover their divinity, but not as ‘unconscious Gods’, but fully conscious, as a total man, in the sense of Jungian ‘individuation’: a God conscious of himself which is only possible to achieve on this Earth. To obtain this is the meaning of Esoteric Hitlerism.

Parting word:

I want to express to the young comrades in England, Australia, and New Zealand and the English- and German-speaking world at large, that none of these things will be obtained if we don’t give a synchronistic battle also in the physical world against the Great Enemy, even at the risk of losing our mortal life.

In this, we have a common ideal with the Muslims, who think to die in battle to reach the Heaven of Allah. We believe that if we are killed or murdered for our ideals we will come to Walhalla, where Wotan and our Walkiria will give us, centuplicated, all of that which we were unable to achieve in our warrior life on Earth—but only if we are real Esoteric Hitlerist Warriors!

3-eyed crow

The Wall

‘Why were you so ungrateful to our Gods as to desert them for the Jews?’ —Roman Emperor Julian, addressing the Christians

‘The past is never dead. It’s not even past’. —William Faulkner

‘Like a lethal bacillus, Christianity is locked in a two-thousand-years-long death struggle with the white race, and only one or the other can emerge victorious. The infection must be shaken off, or the race is doomed’. —Robert Morgan

In George Martin’s fantasy novels, the Wall is an immense wall of ice stretching from east to west in the north of Westeros, separating the Seven Kingdoms from the wilds beyond.
It is considered one of the nine wonders created by man, but my appropriation of some characters from the A Song of Ice and Fire universe would upset the anti-Nazi George Martin. In my appropriation, the Wall symbolises the white man’s mental block due to Christian morality: fertile breeding ground for the ubiquitous propaganda against the Third Reich.

First migration

We could start our journey of deprogramming such morality in the direction of the Wall by reading carefully Thomas Goodrich’s Hellstorm: The Death of Nazi Germany, 1944-1947.

I discovered Goodrich’s book thanks to an American white nationalist webzine. Yes, thanks to those nationalist sites, I approached the Wall in 2010 and began to devise ways to cross it. Psychologically, it is very difficult to approach the Wall, even if you stay in the comfort zone, the south side, the fertile ground. Due to Christian morality, the white man is so deranged that he considers it disloyal to worry about a real holocaust that, at the hands of the Allies, the Germans of the last century suffered, including women and children, the subject of Hellstorm: the greatest secret in modern history.

A book review of Tom’s book can be read here. This review is the starting point of our journey; without taking this first step it will be impossible for the normie adventurer to reach our destination.

How many have approached the Wall, even if they remain on the south side, educated in white nationalist forums such as American Renaissance, The Occidental Observer and Counter-Currents? Quite a few, it seems, according to their comments section and other less serious nationalist sites.

Second migration

It is one thing to believe in the sacred words of David Lane, and another to cross the immense Ice Wall. This can be done via a tunnel under it, while white nationalists have decided to stay in the comfort zone. By contrast, the National Socialists of the last century dared to cross the Wall to populate the northern side.

Although Adolf Hitler was their guiding star, most of his book for the masses of Protestant and Catholic Germans, Mein Kampf, is dull and Hitler wasn’t entirely outspoken there insofar as it is not an anti-Christian manifesto. The second migration, going under the tunnel, requires the reading of a more frank, readable and rather more anti-Christian text: Hitler’s Table Talk (our translation of the introduction to the German edition can be read here).

For the English speaker, I would also suggest the book of Hitler’s priestess Savitri Devi, who, after the catastrophe of 1945, came to grasp the spirit of Hitlerism perfectly. See our abridged Memoirs and Reflections of an Aryan Woman, linked in the list below the swastikas of this article (the full text in French can be read here; the complete translation into Spanish, here).

Taking all this into consideration, who, in the year that has just ended, crossed the tunnel? That is, who, among the white nationalists, has been disappointed by this stagnation south of the Wall and converted, like Savitri, to Hitler’s religion? Since it is forbidden in totalitarian Europe to speak out in favour of National Socialism, it is impossible to calculate the figure in the Old World. And as far as the country of the First Amendment is concerned, I am afraid to say that the neo-Nazis got stuck in the tunnel.

Who, among them, crossed it in the sense of transvaluing Christian values to pre-Christian values (cf. The Fair Race’s Darkest Hour also linked below)? More specifically, who maintains that the extermination of races that stand in the way of an Aryan Reich is a moral enterprise given the new scale of values? What they do is the opposite: many of these Christians and neo-Christian secular humanists have become holocaust deniers when what we need are holocaust affirmers who follow in the footsteps of Mark Weber, the head of the Institute for Historical Review, even if Weber isn’t exactly a priest of the holy words or an exterminationist like us.[1]

He who has transvalued his values endorses the Generalplan Ost or General Plan East: a secret Nazi plan of ethnic cleansing, the aim of which was to deport more than thirty million Untermenschen from the western parts of the Soviet Union to Siberia. The plan, prepared during the years 1939-1940, was part of Hitler’s dream of expanding the German Lebensraum[2] to create, with the help of Himmler and his very loyal SS, a beautiful Eastern and Western Europe populated by Nordics: a utopia such as I have, since December 1978, dreamed with Parrish’s paintings!

So, I repeat: Who has recently crossed the tunnel, who has turned to Hitler’s faith without atavisms of Christian morality? I guess they could be counted on the fingers of one hand, and perhaps some of them have even commented on this site.

Third migration

It is one thing to cross the Wall—an axiological metamorphosis in which the Christian compass of ‘good’ and ‘evil’ is replaced by Himmler-like Hitlerism—and another to meet the three-eyed raven.

Even on the other side of the wall, Hitlerism’s top ideologues were still talking about ‘God’, or that the historical Jesus might have had Aryan blood. Hitler himself believed the story that Mary could have been impregnated by a Roman soldier with Gallic blood. Never mind that Hitler wasn’t a Christian but a pantheist (see the PDF listed below, our excerpts from Hitler’s Religion), or that this semi-Aryan Jesus was, in his imagination, a mere mortal. The very fact that, in speaking of deity, he and other top National Socialists continued to use the singular ‘God’ implied, for the German mass imagery—and this is why I dislike Mein Kampf—a monotheistic entity, a late tail of Judeo-Christianity.

When speaking about the deity, an entirely transvalued overman already uses the word ‘Gods’, in the plural, like those of the Delphic Oracle, and even ‘god’ with a lowercase when alluding to the despicable god of the Hebrews. Similarly, to believe that a semi-Aryan Jesus confronted the Temple Jews is itself a residue of kike programming in the collective unconscious because it suggests that this historical Jesus might have been benign to our cause. The reality is that it was the Jews themselves who wrote the so-called New Testament and invented that literary character (see Neo-Christianity, also linked below: one of our most important excerpted books for understanding the West’s darkest hour).

In Martin’s novel, after crossing the Wall Bran Stark and his guardians find guides who lead them to the cave of the three-eyed raven (actually a human telepath), who offers to train Bran in retrocognition and out-of-body experiences: the last ‘greenseer’ who can, paranormally, see the past as it happened. Anyone who has seen the past by studying Richard Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt knows that Jesus was a character of pure literary fiction, probably from the pen of rabbis (watch a conference by Carrier here).

What is infinitely worse, in our collective unconscious (I was raised Catholic) the Jesus archetype has inverted Indo-European values to the values of the subversive Jews who wrote the gospel! See the long essay by a Spaniard on Rome and Judea in The Fair Race (sample page: here) and pay special attention to the quotations from Nietzsche.

Had Hitler won the war, his spiritual descendants wouldn’t have stayed so close to the Wall, though already firmly settled on the northern side. One among them would have followed the long and arduous path that Bran travelled inland to the lands of the Hyperboreans until he reached the mysterious cave of the raven. That, and that alone, would have represented the final initiation of the adventurer who migrated from the warm lands south of Westeros. He had come to the Wall to—unlike the stagnant Southerners—cross it to seek and find the last of the greenseers and be initiated into the ancient religion that existed before the arrival of those who destroyed the sacred trees.

How many National Socialists have been initiated in the raven’s cave to the extent that they have retrocognitively ‘scanned’ not only the career of Judea’s governor Pontius Pilate (with the crow’s third eye it was possible to see that even a human, all too human Jesus was missing from the historical record), but also what the Judeo-Christians did throughout the Roman Empire: destroy the classical world (see Deschner’s books, also linked below)? How many have become ultimate apostates from Christianity, cutting off the tail end of the last atavisms of semi-apostasy (e.g., Alfred Rosenberg’s views of an Aryan Jesus)? How many have knelt before their true Gods, begging for forgiveness for having committed the mortal sin of worshipping the god of their enemies for two thousand years? How many are legitimate heirs, like Savitri, of the religion bequeathed to us by the avatar of Vishnu?

None that I know of, if we take into account Martin Kerr’s definition of National Socialism: a way of life devoted body and soul to the fulfilment of the sacred words!


______ 卐 卐 卐 ______


Below are the PDF books of our Daybreak Press in the order in which they were published. When more funds come in, or more sponsors want to support this site, they will be available in print again:

Day of Wrath (May 20, 2014 / Revised July 2020)

The Fair Race’s Darkest Hour (May 2014 / Revised July 2023)

Christianity’s Criminal History Vol I (2018 / Revised 2022)

Daybreak (September 2020 / Revised November 2022)

On Exterminationism (December 2020 / Revised March 2023)

On Beth’s Cute Tits (June 2021 / Revised August 2022)

Neo-Christianity (June 2023)

Christianity’s Criminal History Vol II (10 July 2023)

Memoirs and Reflections of an Aryan Woman (11 July 2023)

American Racialism (24 July 2023)

Excerpts from Hitler’s Religion by Richard Weikart (August 2023)

Crusade against the Cross: The tragic life of Nietzsche (May 2024).


On the author of this website (Metapedia article here)

How was it that from the age of seventeen, in 1976, I embarked on such an anti-Christian journey and now what I most long for is my day of wrath? The autobiographical Letter to mom Medusa (Revised English translation: August 2022) is the only one of our books that isn’t available in PDF, but a hard copy still can be obtained here. My other autobiographical books are also available in print, although they haven’t yet been translated into English: a task that I will continue this year.


[1] The historian Mark Weber, the director of the Institute for Historical Review, now accepts that homicidal gassings happened in some death camps and is basically on the same line as historian David Irving. I eagerly await the second volume of Irving’s biography of Himmler (meanwhile watch his DVD). See also Weber’s interview with a denier, Jim Rizoli. After minute 52 Weber speaks of the gassings; after 1:08 he says that between 2 and 4 million Jews died, although not necessarily murdered by the Germans but died in the ghettos from diseases, unhealthy conditions, etc.

[2] Lebensraum is a German concept of expansionism and Völkisch nationalism, whose philosophy and policies were common to German politics from the 1890s to the 1940s (see On Exterminationism, linked above, pages 117-129).

Art Film

The remaining 42

I have just modified the hatnote of the 50 films I recommended not to be bored at home when the COVID-19 epidemic started because I will no longer review those films individually.

While it is true that those films made a big impression on me as a child and young man, once I woke up to the real world, in the sense of stepping out of the System’s matrix that controls us, most of those films lost their original meaning. I prefer to continue reviewing Brendan Simms’ book about Uncle Adolf insofar as, now free from the matrix that controls the white man, I feel a moral responsibility to convey who he was under a completely different narrative from that of the ubiquitous System (a narrative that includes Simms’ POV). Nevertheless, I would like, in a single entry, to say what I think roughly about the remaining 42 films that I won’t review individually, as I did with the first eight on the list.

First of all, I have already said something about Shane, #9 on the list. (Incidentally, when the month before my dad died, I showed him the DVDs of the films we had at home to see which one my ailing father wanted to see, he chose Shane.)

About other films on my list from the 1950s, ten years ago I already said something about Ben-Hur and I don’t have much to add. The two movies that the Swede Ingmar Bergman filmed in his country the year before I was born are watchable, especially The Seventh Seal. Although Wild Strawberries is the only one, along with A.I., that made me cry, I would have to explain why I projected myself into it, and that would be getting deep into my biography, which I won’t do in this entry. (By the way, when I saw Wild Strawberries on the big screen I met, on the way out, my first cousin Octavio Augusto whom I said a few years ago he had just killed his daughter and then hanged himself.)

I already said something about Forbidden Planet in 2012 in the context of some paragraphs by the Canadian Sebastian Ronin that are worth re-reading. Of Journey to the Center of the Earth, I had already said something in 2011 (incidentally, it’s worth watching the clip of the film that I uploaded on YouTube, embedded in that post).

The other film from the 1950s, Lust for Life, I haven’t written anything about: the life of Vincent Van Gogh. Given that I have several books—huge books, by the way: those deluxe ones that seem to take up an entire table—on Vincent’s paintings, and that as a small child I tried, modestly, to copy his paintings with my watercolours, his life has a special significance.

This film was shot when the Aryans weren’t yet betraying themselves as nefariously as they do today. For those who still appreciate 19th-century Europe, it is worth seeing this novel-based interpretation of Vincent’s life. And the same can be said of Sleeping Beauty and The Time Machine: once upon a time there was an optimistic ethos about the Aryan race, with very blonde and extremely beautiful women indeed: films that one could even play to children being educated in NS.

So much for the films of the 1950s. As far as the films on my list from the 1960s are concerned, I have to say that 2001: A Space Odyssey is my favourite film, and I can conceivably write a review in the future about the film that has influenced my life the most. As for the others from that decade, I’ve already commented here and there but unlike the previous ones, I won’t link to my posts. And I can say the same about the films on my list from the seventies, except Death in Venice of which I’ll say something.

As for the only film on my list from the 1980s, Fanny & Alexander, I already said what I had to say in my entry on the 50 films; and as for my recommendations of films from the 1990s, Sense and Sensibility, and Pride & Prejudice—an English TV series, although here we could also include the 2005 film—, I already said what I had to say in Daybreak (page 42) and On Beth’s Cute Tits (pages 134-135). It’s precisely in this context that Death in Venice could be understood, albeit in the sense of purely platonic admiration that is in line with what I wrote in Daybreak (pages 163-164).

As far as the films of our century from my list of 50, why A.I. caught my attention so much can be guessed from what I say in Day of Wrath (pages 32ff) in the context of the bonding or imprint we all have with our abusive parents; and about LOTR I already said something here.

If a visitor is curious about the details of how any film on my list affected me (or another film that doesn’t appear on my list, as long as I have seen it) I’m willing to answer any questions.

3-eyed crow


Eight years ago I published an entry here under the title ‘Solitude’, in which I quoted some passages from Nietzsche’s poetic prose and then commented on them. I would like to recite some of those quotes and comment on them again, but from a more mature perspective.

Now Zarathustra looked at the people and he was amazed. Then he spoke thus: ‘Mankind is a rope fastened between animal and Overman – a rope over an abyss. What is great about human beings is that they are a bridge and not a purpose: what is lovable about human beings is that they are a crossing over and a going under’.

The lovely thing about white nationalists is that they are a crossing over and a sinking, indeed. But they don’t yet go under completely into the river so the nymph helps them finish crossing it.

‘I love the great despisers, because they are the great venerators and arrows of longing for the other shore. I love those who do not first seek behind the stars for a reason to go under and be a sacrifice, who instead sacrifice themselves for the earth, so that the earth may one day become the Overman’s. I love the one who lives in order to know, and who wants to know so that one day the Overman may live. And so he wants his sinking in his sunset’.

If anyone has read the central book of my Hojas Susurrantes, that dream I had as a child with an impressive celestial ship in the shape of a pencil and my family in the foreground in a bucolic environment, and how as a child I wanted to be in the big rocket that I saw on the horizon more than on that beautiful field day, you should know that a few years ago I transvalued my childhood values and realised that we must be faithful to the Earth since it is through self-knowledge that one can truly know the universe and become the overman.

‘I want to teach humans the meaning of their being, which is the Overman, the lightning from the dark cloud “human being”.’

Racialists are a dark cloud that could give birth to lightning bolts that would split history in twain (Savitri’s Kalki), but they still don’t give birth to them.

‘It dawned on me: I need companions, and living ones – not dead companions and corpses that I carry with me wherever I want’.

My river nymph died in 1982. Where is there someone like her on the other side of the river? It bothers me to deal only with the ghost of a person dead and cremated long ago because today’s racialists don’t dare to cross her psychological Rubicon.

‘It dawned on me: let Zarathustra speak not to the people, but instead to companions!’

I realised for a long time that going to the racial right forums to try to invite them to the other side is a fool’s errand.

‘Look at the good and the just! Whom do they hate most? The one who breaks their tablets of values, the breaker, the lawbreaker – but he is the creative one’.

They hate the hero of the Second World War, who tore up their cherished tablets of Judeo-Christian law. Once you break those tablets you realise not only that the majority of humans have no value, but that they are ranked negatively in the eyes of the overman.

‘Companions the creative one seeks and not corpses, nor herds and believers. Fellow creators the creative one seeks, who will write new values on new tablets’.

‘I do not want to even speak again with the people – for the last time have I spoken to a dead person’.

Below are some excerpts from Robert Pippin’s introduction to Nietzsche’s book.

As noted, the problem Zarathustra confronts seems to be a failure of desire; nobody wants what he is offering, and they seem to want very little other than a rather bovine version of happiness.

For example, those who belong to the racial right aren’t revolutionaries in spirit but de facto conservatives (neo-normies).

It is that sort of failure that proves particularly difficult to address, and that cannot be corrected by thinking up a ‘better argument’ against such a failure.

The events that are narrated are also clearly tied to the question of what it means for Zarathustra to have a teaching, to try to impart it to an audience suffering in this unusual way, suffering from complacency or dead desire. Only at the very beginning, in the Prologue, does he try to ‘lecture publicly’, one might say, and this is a pretty unambiguous failure.

The reminder of the Prologue appears to indicate that Zarathustra himself had portrayed his own teaching in a comically inadequate way, preaching to the multitudes as if people could simply begin to overcome themselves by some revolutionary act of will…

He had shifted from marketplace preaching to conversations with disciples in Part I, and at the end of that Part I he decides to forgo even that and to go back to his cave alone.

As to the latter, I think I should no longer tweet on X (if anyone wants to ask me why, do so in the comments section).

'Hitler' (book by Brendan Simms)

Hitler, 1

Hitler was born on 20 April 1889, i.e. he was a year younger than my paternal grandmother, with whom I lived for a while (that means that if it hadn’t been for the Allied dogs, I might even have met him!). He was born in Braunau am Inn in Austria. Hitler would later call himself a Bavarian on several occasions.

At the beginning of the first part of his book, Brendan Simms informs us that the first three decades of Hitler’s life were characterised by obscurity and various deprivations; his father and mother died, the latter after a traumatic illness, and his artistic talent went unrecognised in Vienna. Those were times, and we are talking before his twenty-fifth birthday, when the young Adolf didn’t yet show any signs of politicisation.

Today I can say that of all the post-1945 writers, I have the closest rapport with Savitri Devi—by far. But before I discovered white nationalism, and I’m talking about how I thought from 2002 to 2009, Alice Miller, the first author in history to take the side of the child abused by his parents was, intellectually, my Beatrice. It’s interesting what Simms says at the beginning of his biography: that there is no evidence that Alois, Hitler’s father, was violent to his children; because Miller, who suffered in the Warsaw ghetto, defamed Hitler by speculating that he had indeed been abused by his father Alois.

Hitler had an older half-brother, Alois Junior, and a half-sister, Angela, born from his father’s first marriage. After the death of his first wife, Alois married his cousin Klara Pölzl, with whom he had six children, only two of whom survived: Adolf himself and his younger sister Paula. Two of Hitler’s four siblings died before they were born, and another when Hitler was ten years old.

At school, the boy Adolf only got good marks in drawing and sport, but he was such a bad student that he failed one year before leaving school for good at the age of sixteen, about the age at which I, too, left school and for the same reasons (it’s all brain-washing bullshit what the System teaches us there). Simms informs us:

Hitler’s main preoccupations after leaving school were his financial security, his emotional life, pursuing a career as an artist and the health of his mother. The first known letter by Hitler was penned in February 1906, together with his sister Paula, asking the Finanzdirektion Linz for payment of his orphan’s pension.

I will be omitting the numbers and endnotes throughout my quotations of Simms’ book.

He visited Vienna on a number of occasions and soon moved to the imperial capital. There he pursued an interest in the operas of Richard Wagner. In the summer of 1906, Hitler saw Tristan and Isolde as well as The Flying Dutchman. He also attended the Stadttheater. He was engrossed by not only the music but especially the architecture of opera. A postcard of the Court Opera House Vienna records that he was impressed by the ‘majesty’ of its exterior, but had reservations about an interior ‘cluttered’ with velvet and gold.

I know that many visitors find it bothersome that, whenever I can, I take the opportunity to denigrate white nationalism. But I must. Savitri hits the nail on the head in her book when she points out that the Hitler phenomenon can only be understood if we see that he was a kind of initiate. And the initiation was art! It seems easy for me to understand this because, coming from parents who were artists, it seems obvious to me that this is what motivated me to seek a different path from the crap that conventional schooling offers us (everything looks like pork to someone who understands Beauty as a child). In other words, if contemporary racialists fail to initiate themselves into art, they won’t be able to save their race. I will not repeat Savitri’s reasons: that is why we abridged her book and translated that abridged version here. Simms continues:

In early 1907, Hitler’s mother was diagnosed with cancer and operated on without success. She had no medical insurance, but bills were kept low by the kindness of her Jewish doctor, Eduard Bloch. Hitler helped to look after his mother during her illness and he seems to have been devastated by her death in late December 1907.

He was eighteen years old.

It is certain, in any case, that Hitler neither blamed Bloch for his mother’s death nor became an anti-Semite in consequence. On the contrary, he remained in friendly contact with Bloch for some time after and even sent him a hand-painted card wishing him happy new year. Much later, Hitler enabled Bloch to escape from Austria on terms far more favourable than those granted for his unfortunate fellow Jews.

The young Hitler’s interests were above all musical and architectural, like the layout and architecture of Linz. He confessed to leading a hermit’s life and was plagued by bedbugs. These were times when he was on good terms with August Kubizek, another teenager. Savitri recounts some very revealing anecdotes of this friendship in her book. Simms ignores them in his biography Hitler, although he writes the following:

He certainly seems to have experienced a period of poverty, telling Kubizek that ‘you don’t have to bring me cheese and butter anymore, but I thank you for the thought’. He was not too poor, however, to miss a performance of Wagner’s Lohengrin.

Shortly, afterwards, Hitler left the Stumpergasse and was swallowed up by the city for more than a year. He lodged with Helene Riedl in the Felberstrasse until August 1909. His only known activity during this period was a second and equally unsuccessful application to the Academy. Hitler then lived for about a month as a tenant of Antonia Oberlerchner in the Sechshausterstrasse, leaving in mid September 1909. Even less is known about what came next. He certainly underwent some sort of economic and perhaps psychological crisis, leading to a descent from respectability.

Der Hauptplatz in Linz

A few years later, well before he was famous, Hitler told the Linz authorities that the autumn of 1909 had been a ‘bitter time’ for him. According to a statement he gave to the Vienna police in early August 1910, he spent a time in a sanctuary for the homeless at Meidling. How Hitler extricated himself is not known, but he was able to pay for a bed at the more respectable men’s hostel in the Meldemannstrasse in Vienna-Briggitenau from February 1910. There he started to paint postcards and pictures which his crony and ‘business’ partner Reinhold Hanisch would sell to dealers; this relationship soured when he reported Hanisch to the authorities for allegedly embezzling some of the money.

Now that I posted a review of The Godfather, I’ve been watching videos about the real-life mafia. One YouTubber said that what these people really loved was the American dollar. Those gangsters were slaves to Mammon, just like Hitler (and I) are slaves to the Goddess of Beauty. Simms ends his first chapter with some of these passages:

All we know for sure is that Hitler had to mark time in the Austro-Hungarian Empire until he was twenty-four so as to keep collecting his orphan’s pension. It did not help that he fell out with his half-sister Angela Raubal over their inheritance, and was forced to give way after a court appearance in Vienna in early March 1911…

In the spring of 1913, Hitler collected the last instalment of his pension. There was nothing to keep him in Vienna. When Hitler went to Munich in May 1913 his worldly possessions filled a small suitcase…

He lived happily for nearly a year under the roof of Czech spinster, Maria Zakreys, and betrayed no irritation at her limited command of German. His documented interests were architecture, town planning and music, particularly the connections between them. There was surely much more going on inside his head, but we cannot be certain what it was.

Hitler’s self-description varied, but the common denominator was creativity. He registered himself as an ‘artist’ in the Stumpergasse in mid February 1908, as a ‘student’ in the Felberstrasse in mid November 1908, as a ‘writer’ in the Sechshausterstrasse in late August 1909, and as a ‘painter’ at the Meldemannstrasse in early 1910 and again in late June 1910…

He was eventually mustered in Salzburg by the Austrian authorities, in early February 1914, and found to be physically unfit to serve. In the meantime, Hitler continued to make his living by selling pictures, just as he had in Vienna.

All this makes our picture of the young Hitler closer to a sketch than a full portrait. To be sure, he was already more than a mere cipher: his artistic interests were already well established; his hostility to the Habsburg Empire, though not the reasons for it, was a matter of record… There is no surviving contemporary evidence that he was much aware of France or the Russian Empire or the Anglo-World of the British Empire and the United States. That was about to change. If the Hitler of 1914 had as yet left almost no mark on the world, the world was about to make his mark on him.


The Godfather

Marlon Brando (right) and Al Pacino as Don Vito and Michael Corleone.

It could be said that in recent times I have taken my vows as a priest of the sacred words, in the sense that being an NS ideologue after 1945 implies constant activity for the cause, and never allowing myself to burn out, and I plan to live like that until death parts me from this world.

But more than an act of will, when one begins the lifestyle of a true NS (which to distinguish it from the pre-1945 Germans I call the priesthood of the sacred words, after the priestess Savitri Devi) the mind begins to metamorphose.

I have often said that when I was younger I wanted to be a film director. And indeed, I have seen a lot of cinema over the decades. But when I heard about the West’s darkest hour, in the sense that it occurred to the Aryan to commit ethnic suicide because of what I said about the new Sacrificial Lamb at midnight, my taste for the Seventh Art began to change. Films I had loved I began to see as containers of very bad messages: part of the brainwashing process to convince the Aryan to immolate himself.

When I took my vows, so to speak, I began to realise not only that I was beginning to detect those bad messages, but that I could no longer enjoy almost any film in my DVD collection, to the extent that I recently gave my nephew my big TV, where I used to watch films. I did this because a lot of times it occurred to me to go through the titles of my DVD collection and, to my surprise, I didn’t feel like watching almost any film again.

At the time of the COVID-19 epidemic, a European asked me what my favourite films were at the time, and I made a list of fifty of them. A few years later I can no longer watch most of them! It’s amazing how taking vows gradually, but forcefully, changes a priest’s tastes.

But given my past fondness for cinema, and that I spent so much time watching films and thinking about them, it occurs to me that I could start writing short reviews of each film on my list of fifty. But I’d like to start with one that doesn’t appear on the list, The Godfather.

______ 卐 ______

Once upon a time in the US the Western was the favourite film genre for family consumption, but with time it was replaced by the mob story as the central epic of America. The Godfather is considered the best film of this genre. Some fans of American cinema even consider it the best film made in that country, even ahead of Citizen Kane. Well, below we see a brief review from the point of view of National Socialism, or rather, the POV of the priest of the sacred words.

Taking into account what we say in this post about transvaluation (‘L’art pour l’art’ values must be transvalued to Art practised in conformity with the cultural task), the message of The Godfather couldn’t be more wrong. Michael Corleone is the antithesis of what the hero of an Aryan lad who goes to the movies to have fun should be. In fact, the fictional Michael Corleone is an enemy of the sacred words. There is a scene in which the capo Clemenza teaches Michael how to shoot and casually tells him that Hitler should have been stopped before the time when the Allies finally stopped him. Remember that the film opens in 1945, when Michael is dressed in a soldier’s uniform at his sister’s wedding because, decorated, he had just returned from fighting the Germans!

That alone would be enough to ban The Godfather in an ethnostate emerging in North America. But it doesn’t end there. Francis Ford Coppola, the director, is Italian-American and his film represents the interests of his ethnic group, not those of the Anglo-Germans who originally conquered and populated the US (see e.g., what I wrote ten years ago about The Godfather Part II). In an ethnostate that imitated the Third Reich only the Nordics, or fans of the Nordics (say, like me), would be allowed to practice art in conformity with the NS task. It is absurd that someone who represents the interests of another ethnic group should have cinematic power over the youth of Nordic stock, and this is even more so in the case of the Jewry that dominates Hollywood.

As you can see, from this angle the reviews that I could write about American cult films are the antithesis of what Trevor Lynch (Greg Johnson) does in Counter-Currents. But as we have said many times, from the NS POV white nationalism (WN) is intellectual quackery for people stuck in the middle of what we call the psychological Rubicon (cf. my featured post, ‘The River Nymph’).

There are many other things I could say about the Godfather trilogy. For example, Moe Greene, who is shot in the eye by Michael’s triggerman at the end of the first film while being massaged, in Mario Puzo’s novel is a Jewish gangster. So in the sequel Michael’s rival, the Jew Hyman Roth, wants to avenge him. In other words, for political correctness in the Godfather trilogy the tension between the Italian-American mafia and the Jewish-American mafia is more or less disguised.

I was also annoyed, but this is natural since the director is Italian-American, that the viewpoint of the family of Kay Adams Corleone, Michael’s second wife, a pure Aryan, was one hundred per cent absent. If one compares her with the Sicilian Apollonia Vitelli Corleone, Michael’s first wife, one can see the difference between a Mediterranean and a Nordic.

Keep in mind that when the SS invaded the USSR, the commanders were careful that the young soldiers didn’t marry mudblood women (remember: when we were young we thought with our cocks, not with our heads!). That distinction between Meds and Norsemen has been lost on many contemporary racialists because, I reiterate, WN is virtually intellectual quackery.

These brief words give an idea of what, in forthcoming posts, I will do with most of the 50 films I used to recommend a few years ago. When the priest fulfills the revaluation of art (‘L’art pour l’art’ values must be transvalued to Art practised in conformity with the cultural task) there is very little art to rescue—and much art to repudiate!

George Lincoln Rockwell Martin Kerr

National Socialism and the Laws of Nature

by Martin Kerr

“…It is Life alone that all things must serve.”

—Adolf Hitler, Mein Kampf, Vol. I, Chap. 9, p. 215 (Manheim)


A unique and compelling feature of the National Socialist worldview of Adolf Hitler is that, of all the various political movements and ideologies of the modern era, it alone is based solely on the Natural Order. Only National Socialism is grounded in reality, and not in phantasms of human mind.

National Socialists believe that the universe is governed by natural laws, and that for Man to be happy and successful, he must first acknowledge that these laws exist; secondly, he must discover what they are; and thirdly, he must live in accordance with them. This is another way of saying that the universe runs according to the principles of Causality—that is, of cause-and-effect relationships—and that it does not operate on the basis of supernatural forces, or on the mental constructions and wishful thinking of intellectuals and ideologues, or on the religious fantasies of theologians.

Hitler made this clear from the beginning of his career in public life. Writing in his book Mein Kampf in 1924, he stated:

When Man attempts to rebel against the iron logic of Nature, he comes into struggle with the principles to which he himself owes his existence as a man. And so his action against Nature must lead to his own doom… Here we encounter the objection [that] ‘Man’s role is to overcome Nature!’… But Man has never yet conquered Nature in anything, but at most has caught hold of and tried to lift one corner or another of her immense gigantic veil of eternal riddles and secrets, that in reality he invents nothing but only discovers everything, that he does not dominate Nature, but has only risen on the basis of his knowledge of various laws and secrets to be lord over those other living creatures who lack this knowledge… (Vol. I, Chap. 11, Manheim trans., p. 287)

And elsewhere:

Man must never fall into the madness of believing that he has risen to be lord and master over Nature—which is so easily induced by the conceit of half-education—but must understand the fundamental necessity of Nature’s rule, and realize how much of his existence is subject to these laws of combat and upward struggle. Then he will sense that in a universe where planets revolve around suns, and moons turn around planets, where force alone forever masters weakness, compelling it to be its obedient servant or else crushing it, there can be no special laws for Man. For him, too, the eternal principles of this ultimate wisdom hold sway. He can try to grasp them, but escape them never. (pp. 244-245)

The goal of National Socialism, then, is to consciously organize human society in accordance with the Natural Order. The postwar Danish National-Socialist Povl H. Riis-Knudsen thus defined National Socialism in a single sentence: “National Socialism is the application of the Laws of Nature to human affairs.”

The dominant thought-systems of today are uniformly based on the notion of human equality in one form or another: Multiracialism on racial equality; Marxism on economic equality; democracy on political equality; Christianity on spiritual equality. But when Adolf Hitler observed the world of living Nature, he saw that it was not equality, but rather inequality, that was ever-present. To be more precise, he saw that Nature operated according to the principles of structure and hierarchy.

There is structure and hierarchy both among the races of mankind, and also within the races. The hierarchy among the races he denoted as the Principle of Race, and that within each race as the Principle of Personality. He discusses this in depth in Volume II, Chapter 4, of Mein Kampf.

In a speech given in 1928, Hitler gave his own one-sentence definition of the National Socialist worldview: “All life is bound up in three theses: struggle is the father of all things, virtue lies in the blood, and leadership is primary and decisive.” Here “blood” symbolizes the Principal of Race and “leadership” the Principle of Personality. “Struggle” is the mechanism by which position in the hierarchy is determined.

The belief that life should be lived in harmony with the Natural Order permeated the whole of Hitler’s Germany, from the top to the bottom. It manifested itself not just in the political structure of the National Socialist state, but in every facet of society, including child-rearing, nutrition, forestry, animal rights, medicine and healthcare. The protection of the environment was a top priority. Truly, National Socialism was the original “green” movement!

The SS had a popular motto: “Know the laws of life and live accordingly.” Another SS saying pointed to the spiritual dimensions of the National-Socialist worldview: “The Divine manifests itself in the order of Nature, not in supernatural miracles.”

The scientific community enthusiastically supported the restructuring of society in harmony with the Natural Order. One example of this was botanist Ernst Lehmann, who characterized National- Socialism as “politically applied biology.” In 1934, only one year into the NS era, he wrote:

We recognize that separating humanity from Nature, from the whole of life, leads to mankind’s own destruction and the death of nations. Only through a reintegration of humanity into the whole of Nature can our folk be made stronger. That is the fundamental point of the biological tasks of our age. Mankind alone is no longer the focus of thought, but rather life as a whole… This striving with connectedness, with the totality of life, with Nature itself, a Nature into which we are born, this is the deepest meaning and the true essence of National-Socialist thought. (Biological Will: Means and Goals of Biological Work in the New Reich, pp. 10-11)

It is easy for the unsuspecting or the misinformed to fall victim to the vicious, lying, Hitler-bashing, anti-NS propaganda that is everywhere today. Attempts to discuss the profound and life-giving character of Adolf Hitler’s National Socialism often get sidetracked and bogged down in ridiculous and ill-informed debates concerning the conduct of German military operations during the Second World War—as though that subject were more important than our survival as a race!

But one person saw clearly through the miasma of anti-Hitlerism even when it was at its height. The National Socialist philosopher Savitri Devi recognized the magnitude of Adolf Hitler’s achievements, and of the unique value of his teachings—not just to the Aryan race, but to all mankind. In her magnum opus The Lightning and the Sun (1958) she wrote:

In its essence, the National Socialist idea exceeds not only Germany and our time, but the Aryan race and mankind itself and any epoch; it ultimately expresses that mysterious and unfailing wisdom according to which Nature lives and creates: the impersonal wisdom of the primeval forests and of the ocean depths and of the spheres in the dark fields of space; and it is to Adolf Hitler’s glory not merely to have gone back to that divine wisdom … but to have made it the basis of a practical regeneration policy of worldwide scope … (The Lightning and the Sun, pp. 219-220, standard edition; p. 128, Pierce edition)

We live in a civilization and in a society that is about as divorced from the Natural Order as possible. That is why the our race is sick. That is why the our race is dying. Only by once again living in harmony with the Laws of Nature can we regain our racial health. There is only one movement which offers this salvation, and hence there is only one path to racial survival, that of Adolf Hitler and National Socialism.


Sociobiologists divide the animal world into three broad categories, based on whether or not they live in societies, and if they do, their degree of socialization. Animals which live in societies live in groups characterized by (1) hierarchy, and (2) cooperation. The three categories are:

1. Asocial animals, which either live solitary lives as individuals or else they live in groups without hierarchy or cooperation. Most felines (except for the lion) and orangutans are examples of animals who live as individuals. Schools of fish, flocks of birds and Thompson’s gazelle are animals who live in groups that are unstructured and the members of which do not cooperate with each other—basically they are collections of individuals.

2. Eusocial animals (essentially, bees, ants and their relatives) live in communities in which the individual does not exist for practical purposes—only the collective exists.

3. Social animals live in groups known as societies, in which there is hierarchy and cooperation. The individual has rights, but the rights generally are subordinate to the welfare of the society. Most higher primates, including all of the great apes except for the orangutan, and most canines, are social animals. Human beings are social animals. We are not bees (for whom only the collective exists) and we are not tigers (for whom only the individual exists).

In human society, the individual has rights, but these must be balanced against the overall welfare of the group. There is inevitably some tension between the group and the individual, but in successful societies this it is managed so that neither suffers unduly.

National Socialist Germany is the modern society that has done this the best. As a social state, it stands in balanced mid-point between the hive-like, eusocial collectivism of communism (in which the individual exists only to serve the state, and who has no rights at all), and the rootless, naked egoism of asocial libertarianism (in which the good of the whole is subordinate to the desires and whims of the individual).

This balance between the desires of the individual and the good of the racial community is exemplified in the Hitlerian dictum, “The right to personal freedom recedes before the duty to preserve the race.” (Mein Kampf, p. 255). This statement explicitly recognizes that there is a right to personal freedom, but that this right is subordinate to the common racial good.

The word “natural” is only problematic if someone is determined to see it as so. The opposite is “artificial.” The wolf is a canine that is the product of natural selection. The Chihuahua is a canine that is product of artificial selection. The society we live in today is an artificial society that is divorced from Nature. To be healthy as a race, we need a society that is structured in accordance with the world of Nature.


Writing in 1980, the brilliant Australian National Socialist Dr. E.R. Cawthron, B.Sc. (Hons), noted that, “Just to speak in general terms about the laws of Nature serves little purpose.” Very true! Let us take a look at a specific natural law and its concrete application in National Socialist Germany.

In the above Introduction, it was noted that Adolf Hitler recognized that inequality, not equality, was the norm in living Nature, and that with regard to Man, this inequality manifested itself both between the races, and within each race. As a corollary to the law of racial inequality, Hitler also discerned a law concerning “the urge toward racial purity.” He wrote:

[M]en without exception wander about in the garden of Nature; they imagine that they know practically everything and yet with few exceptions pass blindly by one of the most patent principles of Nature’s rule: the inner segregation of the species of all living beings on this earth…Every animal mates only with an animal of the same species… Only unusual circumstances can change this… (p.284)

He further noted:

The result of all racial crossing is therefore in brief always the… lowering of the level of the higher race. (p.286)

And he offered an example:

Historical experience shows countless proofs of this. It shows with terrifying clarity that in every mingling of Aryan blood with that of lower peoples the result was the end of the cultured people. North America, whose population consists in by far the largest part of Germanic elements who mixed but little with the lower colored peoples, shows a different humanity and culture from Central and South America, where the predominantly Latin immigrants often mixed with the aborigines on a large scale. By this one example, we clearly and distinctly recognize the effect of racial mixture. The Germanic inhabitant of the American continent, who has remained racially pure and unmixed, rose to be the master of the continent; he will remain the master as long as he does not fall victim to defilement of the blood. (p. 286)

Thus we can see the development of Hitler’s logic with regard to natural law in this instance:

    • He begins by postulating a law or principle that holds true for all of living Nature.
    • He further shows how Man is specifically included in this law’s jurisdiction.
    • Taking the discussion out of the realm of theory, he gives a concrete example of the expression of this law in the real world.

But it does not stop there. On September 15, 1935, Adolf Hitler, as chancellor of the German Reich, signed a law into effect prohibiting race-mixing between “citizens of German or related blood” and Jews. This act was formally titled the “Law for the Protection of German Blood and German Honor.”

Mainstream historians have termed this the “Nuremberg Race Law,” and claimed that it was the sinister first step toward the extermination of European Jewry. But it was nothing of the sort. Rather, it was a preliminary and far-sighted attempt to tentatively codify Natural Law as State Law. Adolf Hitler had begun to restructure German society so as to bring it in accordance with Nature—just as he had advocated a decade earlier in Mein Kampf.


George Lincoln Rockwell is the founder of postwar American National Socialism, and one of the foremost disciples of Adolf Hitler’s thought of all time. He is remembered primarily as a man of action, which is unsurprising given the dramatic and dynamic course of his life. Yet he was also a man of towering intellect. In addition to numerous essays and articles, he authored two books, This Time the World (1962), his political autobiography, and White Power, which was published posthumously in 1968.

Like Adolf Hitler, Lincoln Rockwell recognized that Man was a part of the Natural Order, and that he was in no meaningful way separate or distinct from it. In Chapter 15 of White Power, entitled “National Socialism,” he lists five “Laws of the Tribe” that govern the social organization of all social animals (see Part Two). They are true for wolves as well as for elephants, for dolphins as well as for chimpanzees—and for Man as well. In a human context, by “Tribe” Rockwell means Race or folk or ethnicity.

Here are Rockwell’s Five “Laws of the Tribe”:

1, The Law of Biological Integrity;
2. The Law of Territory;
3. The Law of Leadership;
4. The Law of Status; and
5. The Law of Motherhood or Family

In White Power, he discusses four of the five principles or laws in some depth. By Biological Integrity, Rockwell means both the instinctive urge to protect the exclusive gene-pool of the tribe, but also the love-hate dichotomy that this generates. He writes:

The two instincts are equally important. Love is not “good” while hate is “evil” — which is the canard so dearly loved by the Jews, liberals, hippies, queers, and half- wits…

Love, the natural healthy kind, is indeed what makes the world go round, and it is the most beautiful, holy miracle we ever see here on earth.

But without a deadly hate of that which threatens what we love, Love is an empty catchword for hippies, queers, and cowards…

Biological Integrity: absolute, total and uncompromising loyalty to one’s own racial group based on a consuming love, and absolute, uncompromising hatred of any outsiders who intrude and threaten to mix their genes with those of the females of the group. (pp. 445-446)

By “Territory” he means in the first instance the land or real estate that the tribe lives on. In National Socialist Germany, the close relationship between Biological Integrity and Territory was encapsulate in the phrase “Blood and Soil” (Blut und Boden). But he also expands this to include the principle of private property. Here Rockwell draws a fundamental dividing line between National Socialism and Jewish, Marxist socialism.

Rockwell specifies “Leadership by the best.” By the best, not by the most popular, nor by the wealthiest, and certainly not by those most eager to kiss Jewish posterior.

“Status” he defines as the natural place or rank of each individual within the tribe. Everyone in the tribe is not “equal” to everyone else—but each person has worth and value, and a role to play in society.

Rockwell does not mention Motherhood and Family, beyond including it in his list of Five Laws. He was writing in the mid-1960s, when everyone in White society still had a healthy appreciation of the traditional family. He apparently thought that it was unnecessary to describe it further. Perversions such as homosexual “marriage” were so far over the social horizon that they were not even visible in 1967. One can only imagine what he would have to say about such manifestations of racial decadence and social decline. The traditional family always has been, remains, and always will be the basic social building block of every healthy White society.

Rockwell was not a trained anthropologist, and in listing the Five Laws, he was deeply indebted to Robert Ardrey, author of books on this subject such as African Genesis and The Territorial Imperative. But although it was outside the field of his formal knowledge, Rockwell was intelligent enough to recognize the truth when he saw it, and to portray it from a National Socialist perspective.

When he first read African Genesis, Rockwell was so taken with Ardrey’s ideas that he wrote the author a multipage letter explaining that National Socialism was nothing less than the political embodiment of Ardrey’s central thesis. When several months passed and the author did not respond to his communication, Rockwell sent him a registered letter asking if he had received his first letter. Again, Ardrey did not reply.

However, Ardrey went on to write another book, The Territorial Imperative, in which he discussed his Law of Territory in detail. In this book, Ardrey takes pains to explicitly distance himself from National Socialism. He does not mention Rockwell by name, nor does Ardrey address Rockwell’s contention that National Socialism is the political embodiment of his ideas—he just wants his readers to know that he was not one of those awful “Nazis.”

Nonetheless, both African Genesis and The Territorial Imperative are great books, and their content is completely NS in their exposition. We recommend both, despite the superficial anti-NS orientation of the second volume.

These Five Laws enunciated in White Power will someday form the basis for the National Socialist New Order which we, the heirs of Hitler and Rockwell, will build in North America.


The question that White people must ask themselves is this: Does human existence rest on a biological foundation or not? If it does, then the biological prerequisites that form the basis of our existence must be respected or a great price for ignoring them must be paid.

The wages of racial sin is racial death.

The situation today, in which the Aryan peoples of the world—without exception—live in societies completely divorced from the Natural Order must be viewed from a great historical perspective as a temporary dislocation. It is a sickness, not a permanent condition, and the patient will either recover or die.

National Socialism is the reorientation of human society to once again bring it in accordance with Nature and her iron laws. It is the cure for the disease.


What I have written here is only an introduction to the topic of National Socialism and the Natural Order. To really grasp it thoroughly and in depth, it needs to be studied. Here are a few texts to get you started on your exploration.

Basic National Socialist texts

  1. Mein Kampf by Adolf Hitler. Verlag Franz Eher Nachfolger, GmbH, Muenchen, Band I 1925, Band II 1927, 781 pp., index.
  1. Mein Kampf by Adolf Hitler, trans. Ralph Manheim. Houghton Mifflin Company, 1943. Index, 694 pp., ISBN-13: 978-0395925034. Reading it the original is always the preferred option, but if you are limited to an English translation, this one is the best.
  1. White Power by George Lincoln Rockwell. Ragnarok Press, Dallas, Texas, 1967 [1968]. Illustrated, 482 pp. See especially Chapter 15, “National Socialism,” for Rockwell’s discussion of the Natural Order and National Socialism.
  1. National Socialism: The Biological Worldview by Povl H. Riis-Knudsen. Nordland Forlag, Aalborg, 1987. Frontispiece, 30 pp. Essential.

Books hostile to National-Socialism but still containing valuable information

  1. Blood and Soil: Walther Darré and Hitler’s Green Party. Kensal Press, 1985, 224 pp., ISBN-13: 978-0946041336. Not pro-NS by any stretch of the imagination, but much less hostile than most mainstream books on Hitler and the Hitler era.
  1. Racial Hygiene: Medicine under the Nazis by Robert N. Proctor. Harvard University Press, Cambridge, Mass., and London, England, 1988. Notes, index, bibliography, 43 figures, 414 + vii pp., ISBN 0-674-74580-9. See especially Chapter 1, “The Origins of Racial Hygiene,” and Chapter 3, “Political Biology: Doctors in the Nazi Cause.” Proctor goes out of his way to show that he is anti-NS, perhaps because the subject he investigates are so inherently pro-NS.
  1. The Nazi War on Cancer by Robert N. Proctor. Princeton University Press, Princeton and Oxford, 1999. Notes, index, bibliography, figures, 380 + x pp., ISBN 0-691-00196-0. See especially Chapter 3, “Genetic and Racial Theories,” Chapter 5, “The Nazi Diet,” and Chapter 6, “The Campaign against Tobacco.” Even more hostile than Racial Hygiene — but containing even more good information.
  1. Ecofascism: Lessons from the German Experience by Janet Biel and Peter Staundenmaier. AK Press, San Francisco and Edinburgh, 1995. Footnotes, 73 pp., ISBN 1-873176-73-2. Consists of two essays: “Fascist Ideology: the ‘Green Wing’ of the Nazi Party and Its Antecedents” by Staudnemaier; and “‘Ecology’ and the Modernization of Fascism in the German Ultra-Right” by Biehl.

Anthropology and sociobiology

None of the books listed below is written by a National-Socialist or with an NS or WN audience in mind, but they all show the biological underpinnings of the National Socialist worldview and NS policies.

  1. Introduction to Anthropology by Dr. Roger Pearson. Harcourt College Publishers, 1974. Approx. 500 photographs, charts, and maps; glossary; table of languages; index, 616 pp., ISBN-13: 978- 0030915-17-8.
  1. Sociobiology: The Abridged Edition by Edward O. Wilson. Harvard University Press, Cambridge, Mass., and London, England, 1980. Bibliography, glossary, index, 366 + ix pp., ISBN 0-674-81623-4. There is a longer version, Sociobiology: The New Synthesis, written for scholars, but we recommend the abridged edition for non-specialist readers.
  1. Promethean Fire: Reflections on the Origin of the Mind. Charles J. Lumsden & Edward O. Wilson, Harvard University Press, Cambridge, Mass., and London England. Endnotes, index, 216 pp., ISBN 0-674-71445-8.
  1. African Genesis: A Personal Investigation into the Animal Origins and Nature of Man by Robert Ardrey, Atheneum Publishers, NY, 1961. Paperback edition, 384 pp., index, ISBN 0-553- 10215-X.
  1. The Territorial Imperative: A Personal Investigation into the Animal Origins of Property and Nations by Robert Ardrey, Atheneum Publishers, NY, 1966. Bibliography and bibliographical key, 355 pp.
  1. The Naked Ape: A Zoologist’s Study of the Human Animal by Desmond Morris. ISBN 0- 070431-74-4, 1967. Says Wikipedia: “[Z]oologist and anthropologist Desmond Morris… looks at humans as a species and compares them to other animals. The Human Zoo, a follow-up book by Desmond Morris, which examined the behavior of people in the cities, was published in 1969.”
  1. Race by John R. Baker. Oxford University Press, London, 1981, ISBN 0-936396-01-6. 625 pp., 13 appendices, 82 illustrations, bibliography. A comprehensive, exhaustive examination of the biological reality of race and racial differences. Suitable both for specialist and general readership.