Reflections of an Aryan woman, 2

Chapter II—False nations and true racism

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[ii] ‘Honoured with men’.

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

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

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

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

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

You win or you die

‘You Win or You Die’ is the seventh episode of the first season of the HBO medieval fantasy television series Game of Thrones. The implausible blunders on the part of the most honourable people surrounding the death of King Robert are outrageous to see even if it is only fiction: e.g., a document without witnesses about the succession signed by the sick king on his bed. But worst of all, Ned doesn’t know that the Lannisters will make sure that Joffrey, Robert’s supposed son, is the immediate heir independently of the king’s will.

There is some truth to this whole story of the Starks from the north, who fare badly when they travel south. The Northmen don’t smell the tricks of the Southerners, just as the pure Aryans don’t smell the Mediterranean ways, especially of the Semites.

As night fell Ned was warned by Renly, the dying king’s brother, that Cercei Lannister would not care about King Robert’s last written will. Ned responds that he isn’t going to pre-empt an alleged Lannister coup by dragging frightened children from their beds, referring to Joffrey: the future teenage king who, in a couple more episodes, would have Ned Stark beheaded! This ninth-episode spoiler is worth mentioning now because that’s how, in the real world, white people with very different honour codes reason compared to people from the South, and I mean the real world, not this television series.

Back to the seventh episode. Ned had a second chance when Littlefinger also proposed a pre-emptive strike to the coup that the Lannisters could forge. But blind to his honourable Northman code Ned is unable to see what’s happening, and that he may be betrayed at any time by those who he trusts when the succession to the Iron Throne is in suspense.

But I don’t want to tell about the pathetic way this episode ends for Ned and the welfare of the Seven Kingdoms because I prefer to focus on something more important from the point of view of genuine spirituality. I mean the vows that Jon Snow and Sam Tarly take on the other side of the Wall.

In the novel there is a more numinous environment than what we see in this seventh episode. Martin’s prose reveals nine weirwood trees, all with carved faces, that is, heart trees. A heart tree is a weirwood tree that has a face carved into the wood of the trunk. Heart trees are sacred in the religion of the Old Gods of the Forest, the closest thing to a shrine that the old, dying religion still possesses. Jon is astonished to see the spectacle of these nine trees as he has never seen so many weirwoods together south of the Wall, let alone heart trees. It’s the first time in his life that he has crossed the wall. But we are now in the lands on the north side of the Wall where, long before, magic flourished before the arrival of the bearers of a new religion.

Let us remember that the heart tree is the symbol of this site, and instead of quoting what Jon and Sam said in the episode when kneeling before one of them, and reciting the oath that makes them members of the Night’s Watch (a military order which holds and guards the Wall to keep the wildlings from crossing into the Seven Kingdoms), I prefer to quote some lines that do not come from Martin’s pen:

Nicht in kalten Marmorsteinen,
Nicht in Tempeln, dumpf und tot:
In den frischen Eichenhainen
Webt und rauscht der deutsche Gott.

Not in cold marble stones,
Not in temples dull and dead:
In the fresh oak groves
Weaves and rustles the German god.

Winter is coming

‘Winter Is Coming’ is the premiere of the HBO medieval fantasy television series Game of Thrones.

When in years past the comment threads were open on this site I noticed that one of my topics that didn’t attract attention was Game of Thrones (A Game of Thrones, which English-Spanish translation I have near where I write, is the first novel of George R.R. Martin’s A Song of Ice and Fire). But it must be understood that in my childhood, after seeing Kubrick’s best film, I wanted to be a film director (that was a few years before a family tragedy that would destroy several lives).

In my books I say that when I was a child Warner Bros. offered my father a job so he could go to work in the United States. My father declined the offer and sentenced me to live in a country other than my own. But I was left with the desire to have been a director and the only thing I can do now is film criticism. Of course, as a director I would have handled Martin’s novels in a very different way compared to the way the pair of Jews who produced and directed the HBO series did. For example, Martin’s feminism was exacerbated by David Benioff and Daniel B. Weiss, known to fans as D&D. I would have decreased it as much as possible.

In this series of criticising each episode of Game of Thrones that I’m starting with this post we must bear in mind that I am more critical of the toxic fandom made up of whites than the script that D&D developed. The author of the video we recently transcribed for this site on toxic fandom said elsewhere that Arya Stark was the most mishandled character of all Game of Thrones seasons. I would add that this speaks very badly of the fandom of whites who complained a lot about the finale but never about what D&D did with Arya.

Only in the first episode of the HBO series does Arya appear as she must have appeared throughout both Martin’s novels and the television series: a girl being educated in embroidery and weaving and confined to the home of a feudal lord. Not only the normies don’t want this ‘transvaluation of values’ on how to educate women today. Even many white nationalists don’t reject feminism with the vehemence that every Aryan male should (the masculinisation of the white woman is directly proportional to the feminisation of the white man).

In that same opening episode, shortly after showing Arya in her embroidery and knitting classes with other girls, we see her little brother Bran Stark trying to get a good shot at target shooting. Bran does it very badly and, from behind, Arya, who is even younger than him, hits the target with her bow and arrow thus humiliating her little brother.

That is the first bad message of Game of Thrones. As we have already said on this site, Hollywood is portraying female warriors as faster than men. The reality is that women are slower and generally inferior to us in both physical and intellectual sports (see what I said last December about chess).

It is very important to criticise the white fans of the series for not being outraged by such reversals of reality, from the very first episode. White nationalism limits itself to blaming Hollywood Jews as if whites, in this case the toxic fandom, weren’t equally guilty of greedily consuming those products without criticising them.

When the king of the seven kingdoms, Robert Baratheon and his royal court, arrive in Winterfell and the Starks receive them, Arya contemplates them with a helmet (in its place that little girl would have had to wear a hood). When Arya arrives with her reunited family about to receive the king, Ned, her father, immediately removes her helmet. In the historical medieval world, not in these mad films that demoralise the Aryan man, little girls didn’t want to become soldiers throwing away all of their femininity, much less a blue-blooded girl like Arya Stark.

In sharp contrast, the dialogue between King Robert and Ned Stark in the crypts is very realistic and very masculine. Voices like this are no longer heard in the West, not even among its supposed defenders. This is how we men used to speak: as Robert Baratheon spoke in the crypt when paying his respects to Ned’s late sister Lyanna Stark, with whom he had been in love.

Across the narrow sea in Essos the blond prince Viserys Targaryen forces his sister, Daenerys, to marry a Dothraki warlord, the non-white Drogo. Viserys thus fantasises about conquering Westeros and claiming the Iron Throne for the Targaryen House that Robert had destroyed. (In Martin’s universe the Targaryens were known for their incredible hyper-Nordic beauty, and I think the producers of the show should have chosen more beautiful actors to play the roles of Viserys and Daenerys.) Viserys says something horrible to his blonde sister: that in his quest to regain the throne for his house he would even allow the forty thousand horses of the swarthy Dothraki to mount her. It’s a terrible message because, despite medieval barbarism, I don’t think blond princes treated their princesses like that in real history.

Later we see an uninhibited King Robert dancing, kissing and groping a fat commoner during the evening feast in the great hall of Winterfell in front of Cersei Lannister, his wife and queen. But that’s nothing compared to the wedding between the blonde and the swarthy warlord on the other side of the narrow sea. If the white fans of Game of Thrones were good people they would have rebelled from this moment on. But as we know from the recommended readings in the sticky post, they are the worst generation of whites since prehistory.

But the superiority of the white race cannot be hidden visually, not even with Jewish directors. There is, in this premiere, a short scene that puts Daenerys side by side with black and mulatto women before she was deflowered by Drogo. I mean Daenerys’ walk in the direction of her white mare that Drogo gave her as a gift on their wedding day. The seventh art perfectly portrays the infinite superiority of a white woman over dark people.

The brief scene reminded me of a tale by Nicaraguan poet Rubén Darío (1867-1916), who contrasted a white girl eating grapes with the swarthy people who surrounded her here in Latin America: Y sobre aquel fondo de hollín y carbón, sus hombros delicados y tersos que estaban desnudos, hacían resaltar su bello color de lis, con un casi impenetrable tono dorado (‘And against that background of soot and coal, was the beautiful lily colour, with an almost impenetrable golden hue of her naked and delicate smooth shoulders’).

Published in: on February 21, 2021 at 12:01 am  Comments Off on Winter is coming  

Horace quote

A man is blessed who, free from any business deals,
As were the mortal race of old,
With his own oxen works among ancestral fields,
Free from debts of any sort,
He hears no martial trumpet calling him to war
Nor fears to face the angry sea,
And he avoids the forum and the haughty gates
Of influential citizens.

Published in: on August 17, 2020 at 4:59 pm  Comments Off on Horace quote  

Virgil quote

Arma virumque cano, Troiae qui primus ab oris  
Italiam, fato profugus, Laviniaque venit litora

I sing of arms and of the man, fated to be an exile;
who long since left the land of Troy and came to Italy
to the shores of Lavinium

Published in: on August 14, 2020 at 11:59 pm  Comments (2)  

The Garden of Proserpine

From too much love of living,
From hope and fear set free,
We thank with brief thanksgiving
Whatever gods may be
That no life lives for ever;
That dead men rise up never;
That even the weariest river
Winds somewhere safe to sea.

Then star nor sun shall waken,
Nor any change of light:
Nor sound of water shaken,
Nor any sound or sight:
Nor wintry leaves nor vernal,
Nor days nor things diurnal;
Only the sleep eternal
In an eternal night.

Algernon Charles Swinburne

Published in: on April 25, 2020 at 4:18 pm  Comments (4)  

Depressing days

El Greco’s landscape of Toledo depicts the priory in which John of the Cross was held captive. To see the Greco landscape in the original blue and green click: here.

______ 卐 ______

 
I do not have a single male friend in the metropolis where I live.

Since I have finished writing my third and last book in Spanish—I really should not write another one!—as often happens with writers, an existential void was created in my state of mind.

I visited the Café of the Gandhi Bookstore where many years ago I was meeting with a group of friends. But I did not see any familiar faces.

Back home I realised that I had forgotten to buy a book. I have been quoting the expression ‘dark night of the soul’ in this site, taken from a famous poem by John of the Cross (1542-1591). For centuries this Spaniard has had a reputation as a profound mystic, and I wanted to read his book explaining the poem on the dark night of the soul.

At home I saw the book online. It surprised me that it contained concepts such as fighting the demon of lust and the devil. That means that John of the Cross was another idiotic Christian like millions of idiotic Christians who have been there for two millennia. The only difference is that his poetry is good. His poem starts with these words (translated to English):

In an obscure night
Fevered with love’s anxiety
(O hapless, happy plight!)
I went, none seeing me
Forth from my house, where all things quiet be…

But Aztec poetry was also good despite its psychotic customs, as I have shown elsewhere. In other words, aesthetic qualities do not vindicate the poet.

When trying to invent an activity these days I caressed the idea of having a podcast again. But I dismissed it: even if I did find a technician to handle the audio, my revolutionary thinking is not legal even by First Amendment standards in the US. And if I cannot speak out as a revolutionary conspirator, it is better not to talk at all because not saying what I think depresses me.

It is truly a dark night of the soul to have to live in a world in which whites, for the first time in western history, refuse to fight. Both the image of my previous post and what a commenter said in that thread epitomise what I mean.

Published in: on April 27, 2019 at 8:02 pm  Comments (26)  

What is a youth

Yesterday I saw, after a long time, a film that, as girls, my sisters loved: Zeffirelli’s adaptation of Romeo and Juliet. Older people remember that it was a hit for the adolescents of other times.

Nowadays it would be unthinkable that a film of this kind would interest the directors or the degenerated youth who only listen to degenerate music.

When yesterday I saw the young man singing What Is A Youth (composed by Nino Rota, written by Eugene Walter and performed by Glen Weston) to an audience that included Italian beauties, I could not help but feel something deep about the world that I used to live in ideals, and that is now being betrayed in the most criminal way not only in Italy, but in the rest of the West.

Almost at the beginning of the film we see a dialogue between Juliet and her mother in which the mother begins to prepare her, at fourteen, for marriage. Later the visuals of the marriage, filmed in the interior of a Romanesque church, are also very moving and in a healthy culture should be a paradigm of love.

What is a youth?
Impetuous fire
What is a maid?
Ice and desire
The world wags on

A rose will bloom
It then will fade
So does a youth
So does the fairest maid

Comes a time when one sweet smile
Has its season for awhile
Then Love’s in love with me

Some may think only to marry
Others will tease and tarry
Mine is the very best parry
Cupid he rules us all

Caper the caper; sing me the song
Death will come soon to hush us along
Sweeter than honey and bitter as gall
Love is a task and it never will pall
Sweeter than honey and bitter as gall
Cupid he rules us all

(20 second flute interlude)

A rose will bloom, it then will fade
So does a youth
So does the fairest maid

If there is something that I liked in a Covington novel it is that, in the ethnostate of his story, the exhibition of films made after the 1960s is not allowed.

The beginnings

What distinguishes me most from the forums of white nationalists is my ability to hate. It reminds me a little what I said to Jez Turner in one of the podcasts, referring to the nationalists in general, ‘Where’s your fucking hate?’ Turner did not seem to tune in to my emotions and commented that one should not ‘do something silly’, presumably referring to something illegal. But now the decent and law-abiding gentleman is keeping Tommy Robinson company in jail…

I currently barely visit the sites of white nationalists. I would do it again if they were able to feel, at least, some of the hatred I feel. This, for example, is Rudyard Kipling’s poem about the wrath of the awakened Saxon:

Published in: on May 30, 2018 at 9:14 am  Comments (21)  

W. B. Yeats

“Puritanical anti-Europe has become exactly what it set out to become: New Zion,” wrote Sebastian Ronin a couple of years ago referring to the US. Regular visitors of this site know that from my point of view the etiology of white decline is, in order of importance: (1) materialism, (2) Christian ethics and (3) Jewish influence. These excerpts from Kerry Bolton’s essay on Yeats in his book Artists of the Right give the idea of the most harmful factor of all:

 

The rise of industrialism and capitalism during the 19th century brought with it social dislocation, the triumph of the commercial classes and interests, and the creation of an urban proletariat on the ruins of rural life. Smashed asunder were the traditional organic bonds of family and village, rootedness to the earth through generations of one’s offspring, and attunement to the cycles of nature.

With the ascendancy of materialism came the economic doctrines of Free Trade capitalism and Marxism and the new belief in rationalism and science over faith, the mysteries of the cosmos, and the traditional religions. The forces of money had defeated everything of the Spirit. As Spengler explained in his Decline of the West, Western Civilization had entered its end cycle. Such forces had been let loose as long ago as the English Revolution of Cromwell and again by the French Revolution.

There was, however, a reaction to this predicament. The old conservatives had not been up to the task. The spiritual and cultural reaction came from the artists, poets and writers who reach beyond the material and draw their inspiration from the well-springs of what C. G. Jung identified as the collective unconscious. This reaction included not only the political and the cultural but also a spiritual revival expressed in an interest in the metaphysical.

Among the artists in “revolt against the modern world” was the Irish poet William Butler Yeats (1865-1939), leader of the Irish literary renaissance and winner of the Nobel Prize for Literature in 1923. Despite his English and Protestant background, Yeats was involved in the Young Ireland movement, much of his poetry celebrating the Irish rebellion and its heroes.

Yeats had been as a youngster introduced by his father John, himself a Pre-Raphaelite artist, to the paintings of the Pre-Raphaelites, the romantic imagery of which stood then as a rebellion against the encroachments of modernism and industrialism. Having lived in England as a child twenty years before, Yeats was now struck by how much had radically changed under the impress of “progress.” The modern era had even impacted upon the aesthetic of Yeats’ own family, writing of how his father now made his living, and also alluding to the changes being wrought by modernism in art:

It was a perpetual bewilderment that my father, who had begun life as a Pre-Raphaelite painter, now painted portraits of the first comer, children selling newspapers, or a consumptive girl with a basket of fish upon her head, and that when, moved perhaps by memory of his youth, he chose some theme from poetic tradition, he would soon weary and leave it unfinished. I had seen the change coming bit by bit and its defence elaborated by young men fresh from the Paris art-schools. ‘We must paint what is in front of us,’ or ‘A man must be of his own time,’ they would say, and if I spoke of Blake or Rossetti they would point out his bad drawing and tell me to admire Carolus Duran and Bastien-Lepage. Then, too, they were very ignorant men; they read nothing, for nothing mattered but “Knowing how to paint,” being in reaction against a generation that seemed to have wasted its time upon so many things.

For Yeats the mystical was the basis of both his poetry and his political ideas. He was particularly interested in the Irish mystical tradition and folklore. He saw the peasantry and rural values as being necessary to revive against the onslaught of materialism.

Additionally, the “occult” provided a literally hidden culture that was above and beyond the crassness of democracy, of the herd, and of material existence, hence its being termed the “Royal Art,” where again, as in traditional societies over the course of millennia, a priestly caste, at the apex of a hierarchical society, served as the nexus between the terrestrial and the divine, serving as that axis around which High Culture revolves.

Yeats’ poetry was intended as an expression of these symbols of the unconscious and the archetypal. This resurgence of these age-long memories required a “revolt of soul against intellect now beginning in the world.” What is here called “intellect” was the advance of rationalism, scientism, and Enlightenment doctrines that had destroyed man’s nexus with the divine embodied in traditions and hierarchical social orders, and which has repressed man’s spiritual nature in favor of the crassly material.

Yeats, like D. H. Lawrence, Ezra Pound, et al., was particularly concerned that commercialism would mean the pushing down of cultural values in the pursuit of profit rather than artistic excellence. Hence, he called for a revival of aristocratic values. He lamented that, “the mere multitude is everywhere with its empty photographic eyes. A declaration of war on the masses by higher men is called for. Everywhere the mediocre are coming in order to make themselves master.”

His appeal was to the artist and to the individual of taste and culture for, as Nietzsche had pointed out, culture is the faculty that distinguishes the human from other organisms. In this spirit, Yeats applauded Nietzsche’s philosophy as “a counteractive to the spread of democratic vulgarity.”

Yeats’ keen sense of historical context is reflected in “The Curse of Cromwell.” Here he identifies the English Revolution as what we can see as the inauguration of the cycle of “Money over Blood,” in Spenglerian terms: the victory of the merchant class over the traditional order, which was to be re-reenacted in the French Revolution. The Bolshevik Revolution was of the same spirit of money against blood, of the materialistic against the spirit and culture.

All three revolutions were carried out in the name of “the people” against the traditional rulers, only to create a greater tyranny in the service of money. Spengler had written in The Decline of the West: “Practical communism with its ‘class war’… is nothing but the trusty henchman of big Capital, which knows perfectly well how to make use of it… in that their object is not to overcome money-values, but to possess them.”

Cromwell’s English revolution has had lasting consequences for the entire West. The cycle of Money over culture and tradition that Cromwell inaugurated has never been overcome. America was founded on the same Puritan money ethics and continues to spread that spirit over the farthest reaches of the world.

The specter of Puritanism has haunted the entire world ever since, “far and wide.” Nobility of character, regardless of “class”—itself a vulgarization of the traditional castes—was destroyed by the inauguration in the West of the reign of money by Cromwell, and one that was not overcome, but rather adopted by its supposed “enemy,” socialism, as Spengler was to point out. Yeats, as “The Curse of Cromwell” shows, has been one of the few to realize the full depth and lasting significance of Puritanism under whatever name it might appear.

No longer are there left those of noble tradition, those who served as part of a long heritage, “the tall men”; and the old gaiety of the peasant village, the squire’s hall and aristocrat’s manor have been beaten down.

All neighborly, content and easy talk are gone,
But here’s no good complaining, for money’s rant is on.

The artists, once patronized by the aristocracy, must now prostitute their art for the sake of money on the mass market, as script writers, and “public entertainers” to sell a product. All individuals are now producers and consumers, including the artist producing for a consumer market.

And we and all the Muses are things of no account.

Yeats considered himself heir to a tradition that has been repressed by democratic vulgarity, and he lived in service to that tradition, now virtually driven to the catacombs under the dead weight of “mass culture,” which is nothing more than consumerism posturing as “art,” “literature,” and “music” manufactured according to market demands. He and a few others of the same temperament lived in the service of High Culture as contemporary troubadours “against the modern world” to uplift the spirits of the remnant who have managed to maintain their nobility in the face of the crass.

One product of democracy and capitalism that Yeats feared was the proliferation of those he regarded as inferior people. Yeats advocated planned human up-breeding and joined the Eugenics Society at a time when eugenics was a widely held belief among the intelligentsia. Yeats had “On the Boiler” published the same year, where he endorsed the psychometric studies that were showing intelligence to be inherited, and expressed concern at the proliferation of the unintelligent.

The aristocracy of old, the noble lineage of blood, of familial descent, has been replaced by the new rich, the merchants, our new rulers are those who measure all things by profit. Like Spengler, Yeats saw hope in Fascist Italy: “The Ireland that reacts from the present disorder is turning its eyes towards individualist Italy.” In particular, he admired the educational reforms and cyclic historical doctrine of Italian Fascist philosopher and Minister of Education, Giovanni Gentile, stating in 1925 before the Irish Senate, of which he was a member, that Irish teachers should study the methods that Gentile had enacted in Italian schools, “so to correlate all subjects of study.”

The following year Senator Yeats stated that the Italian educational system was “adapted to an agricultural nation” which was applicable also to Ireland, “a system of education that will not turn out clerks only, but will turn out efficient men and women, who can manage to do all the work of the nation.”

With the assumption to Government of De Valera in 1932, the following year Yeats was seeking to formulate a doctrine for Ireland that would be a form of “Fascism modified by religion.” History consisted broadly of “the rule of the many followed by the rule of the few,” again reminiscent of Spengler’s idea of a “new Caesarism” that follows on the rule of plutocracy at the end cycle of a civilization.

For Yeats, the rule of the few meant a return to some form of aristocracy.