Reflections of an Aryan woman, 8

Historically, little is known about the person of Jesus of Nazareth, his origins, his life before the age of thirty, so much so that serious authors have questioned his very existence.

Editor’s Note: Incredibly, Savitri said this decades ago. Nowadays, for most white nationalists questioning the existence of the historical Jesus is still taboo.

According to the canonical Gospels, he was raised in the Jewish religion. But was he a Jew by blood? More than one of the words attributed to him would suggest that he was not.

Editor’s Note: But this phrase is slightly misleading. If we are dealing with a mythical figure, it makes no sense to speculate about what ‘he’ used to say.

It has been said that the Galileans were an island of the Indo-European population in Palestine. In any case, what is important—what is at the origin of the turning point in history that Christianity represents—is that, Jewish or not, he is presented as such, and, what is more, as the expected Messiah of the Jewish people, by Paul of Tarsus, the true founder of Christianity, as well as by all the apologists who follow one another over the centuries.

What is important is that he is integrated into the Jewish tradition, he is the link between it and the old Mediterranean myth of the young God of Vegetation, dead and resurrected: the Messiah to whom the essential attributes of Osiris, Tammuz, Adonis, Dionysus, and all the other dead and victorious Gods of Death are attributed, and who pushes them all into the shadows for his own benefit—and that of his people—with an intransigence that none of them knew, a typically Jewish intransigence: that of Paul of Tarsus, of his teacher Gamaliel, and all the servants of the ‘jealous God’, Yahweh.

Not only is a ‘new meaning’ given to the ancient mysteries, but this meaning is proclaimed the only good, the only true one: the rites and myths of pagan antiquity, from the most remote times, having only ‘prepared’ and ‘prefigured’ it, just as ancient philosophy had only sensitised souls to the reception of the supreme revelation. And this revelation is, for Paul, as it was for the Jews of the Judeo-Alexandrian school before him, and for all the Christian apologists who were to follow him—Justin, Clement of Alexandria, Irenaeus, Origen—, the one given to Jews by the God ‘of all men’.

Jewish intolerance, hitherto confined to one people (and to a despised people whom no one thought of imitating), spread with Christianity, and later with Islam—this reaction against the Hellenisation of Christian theology—to half of the earth. And, what is more, it is this very intolerance that has made the success of the religions linked to the tradition of Israel.

I have mentioned the religions of salvation—in particular that of Mithras and that of Cybele—that flourished in the Roman Empire at the time when Christianity was in its infancy. At first sight, each of them had as much chance as Christianity of attracting to itself the restless crowds for whom the Roman order was not, or was no longer, sufficient, and who, increasingly bastardized, felt themselves alienated from any national cult whatsoever. Each of them offered the average person everything he was promised—the religion of the crucified Jesus—and with rites all the more capable of attracting his adhesion, because they were more barbaric.

In the third century of the Christian era, it was the cult of Mithra, the old Indo-European solar god, seen through the thousand distorting mirrors represented by the races and traditions of his new worshippers, which seemed to be the one to prevail, provided that no decisive factor intervened in favour of one of his rivals. The God was popular with the legionaries and their officers. Emperors had seen fit to receive initiation into his mysteries under the hot-blooded shower of the Redeeming Bull. An increasing number of common people were following the movement. It may be said with all certainty that the world dominated by Rome came very close to becoming Mithraic—instead of Christian—for some twenty centuries. It can be said with no less certainty that it did not become so, not because of any ‘superiority’ of the Christian doctrine of salvation over the teaching of the priests of Mithras, nor because of the absence of bloody rites among the Christians, but because of the protection accorded to the religion of the Crucified One by Emperor Constantine, and no other factor. Now, it was precisely the intolerance of Christianity—especially, if not solely—that earned the preference of the master of the Roman world.

Editor’s Note: Like almost everyone else, Savitri was unaware that Christianity was imposed on the Mediterranean by destroying the temples, statues and libraries of the classical world (those new visitors who haven’t read the Judea vs. Rome essay should read it now).

What the emperor wanted above all was to give this immense world, populated by people of the most diverse races and traditions, as solid a unity as possible, without which it would be difficult for it to resist for long the push of those who were called Barbarians. Unity of worship was the only thing he could hope to impose on it, provided he could achieve it quickly. Among the religions of salvation, which were so popular, that of Mithras undoubtedly had the greatest number of followers. But it did not promise to spread quickly enough, first and foremost because it did not claim to be the only Way and the only Truth. It risked allowing its rivals to remain for a long time, and the much-desired unity would not be achieved—or would take centuries to achieve—when the interests of the Empire demanded that it be achieved in a few decades.

Editor’s Note: This madness was similar to what Western governments do today: Let’s dilute the white race in the hope that the mongrel masses will be easier to tame. Those familiar with the content of this site know that the policies of Constantine and subsequent emperors only weakened the West to the point of rendering it vulnerable, centuries later, to Islam and the conquests of the Huns and Mongols.

The same could be said of the old cult of Cybele and Attys: its priests did not proclaim, like the Jews, that they alone possessed the truth. On the contrary, they believed, like all the men of antiquity (except the Jews), that the truth has innumerable facets, and that each cult helps its followers to grasp one aspect of it. They too would have allowed rival religions to flourish freely.

Christianity, though already in the fourth century steeped in ideas and symbols borrowed either from Neoplatonism, the old Aegean mysticism or forms even further removed from the eternal Tradition, had inherited from Judaism the spirit of intolerance. Even its most enlightened apologists, those most richly nourished by classical Greek culture, such as St. Clement of Alexandria or Origen, who, far from rejecting ancient wisdom, considered it as a preparation for that of the Gospels, did not put the two pearls of wisdom on the same level.

There was, in their eyes, ‘progress’ from the former to the latter, and Jewish ‘revelation’ retained its priority over the more distant echo of the voice of the one god which could be detected in the pagan philosophers. As for the great mass of Christians, they regarded all the gods of the earth as ‘abominations’—or ‘demons’—except the one who had revealed himself to men of all races through the Old Testament prophets—the Jewish prophets—and through Jesus and his posthumous disciple, Paul of Tarsus; the latter, a hundred per cent Jew, the first considered a Jew and a son of David by the Church, although his origin is unknown and his historicity has been questioned.

Reflections of an Aryan woman, 7

Much has been said about Jewish ‘racism’. And the doctrine of the ‘chosen people’ has been made an expression of this ‘racism’. In reality, in the eyes of the ancient Jews—I mean, of course, the orthodox Jews—membership of their race, i.e. of the ‘family of Abraham’, was only of value if it was combined with the exclusive service of the ‘jealous God’, Yahweh, the sole protector of Israel. According to the Bible, the Moabites and Ammonites were racially very close to the Jews. Were not the former descended from Moab, the son of Lot and his eldest daughter, and the latter from Ben-Ammi, the son of Lot and his youngest daughter? [1] Lot, son of Haran, was a nephew of Abraham. [2] It does not seem that this link of kinship facilitated relations between the children of Israel and these peoples. If blood united them, their respective cults separated them. Chemosh, the God of the Moabites, and Milcom, the God of the Ammonites, were, in the eyes of the Jews, ‘abominations’—like all the gods of the earth except their own—and their worshippers, enemies to be exterminated. In Jewish racism, independent of any religion, the attitude of accepting a Jew and treating as such any man born as such, whatever his beliefs may be, seems to me to be something recent, dating at most from the eighteenth or seventeenth century, that is to say, from the time when Israelite-inspired Masonic societies began to play a determining role in the politics of the Western nations.

This is perhaps a product of the influence of Western rationalism on the Jews, despite themselves. It found its most spectacular expression in the late nineteenth and twentieth centuries in Zionism, which could be called an avant-garde Jewish nationalism. This movement certainly respects the religious tradition of the Talmud and the Bible, but without identifying with it in any way. Its political faith is ‘national’, but it cannot be compared to that of Catholic Spain, Ireland or modern Greece, which is also inseparable from the state religion. But I would call it nationalism rather than racism, because it involves the exaltation of the Jewish people as such, without the enthusiastic awareness of any blood solidarity uniting all the peoples of the desert who are usually called Semitic.

Modern in its expression, this nationalism is not, however, different from the solidarity which, after the introduction of the Mosaic law, existed among all the children of Israel as early as the thirteenth century B.C. The religion of Yahweh played a primordial role. But this role consisted precisely in making all the Jews, from the most powerful to the humblest, feel that they were the chosen people, the privileged people, different from the other peoples, including those who were closest to them by blood, and exalted above them all. This the Jews have increasingly felt in modern times without the help of a national religion; hence the decreasing importance of that religion among them (except in the few permanent hotbeds of Jewish orthodoxy).

In other words, the Jews, who for centuries had been an insignificant tribe in the Middle East, among so many others, very close to the others in language and religion, before Abraham and especially before the Mosaic reform, gradually became, under the influence of Moses and his successors Joshua and Kaleb, and then, under that of the prophets, a people immersed in their own idea of themselves; having nothing but contempt for the men of the same race as themselves, who surrounded them, and all the more so for the people of other races. The prophet Ezra, on the return from the long Babylonian captivity, ordered those of his children who had remained in Palestine to marry Canaanite women to be set apart, on the pretext that this would only loosen the bond which united them and their families to Yahweh and weaken their sense of being a ‘chosen people’, a people not ‘like the others’.

They could have remained in this way indefinitely, isolated from the rest of the world by a national pride that was as immeasurable as it was unjustified because they were, already in antiquity, fairly mixed in race, if only because of their prolonged stay in Egypt. (The world would certainly not have been worse off for it—on the contrary.) They did not remain so because, to the idea of ‘one God’—a ‘true’ God, as opposed to the ‘false’ gods, the local and limited gods of other peoples—could not but be added, sooner or later, the idea of universal truth and human community. A God who alone ‘lives’—while all the others are only insensible matter, at most inhabited by impure forces—can only logically be the true God of all possible worshippers, that is, of all men. To refuse to admit this, it would have been necessary to attribute life, truth and beneficence to the gods of other peoples as well, in other words, to cease seeing in them only ‘abominations’. And the Jews refused to do this, after the sermons and threats of their prophets. The one God could well prefer a people. But he had to be, of necessity, the God of all peoples—the one whom, in their folly, they ignored, while only the ‘chosen people’ paid him tribute.

The first attitude of the Jews, conquerors of Palestine, towards the peoples who worshipped other gods than Yahweh, was to hate and exterminate them.

Their second attitude (when in Palestine the Canaanite resistance had long ceased to exist, and above all, when the Jews were losing more and more of the little importance they had ever had on the international level, to end up being only the subjects of Greek kings) was to throw the idea of the inanity of all Gods (except their own) and the false conception of ‘man’ as independent of peoples into the spiritual food basket of a decaying world; of ‘man’, a citizen of the world (and ‘created in the image of God’), whom Israel, the chosen people, had the mission of instructing and guiding to true ‘happiness’.

This is the attitude of the Jews, more or less ostensibly daubed with Hellenism, who from the fourth century BC until the Arab conquest in the seventh century AD formed an ever more influential proportion of the population of Alexandria, as well as of all the capitals of the Hellenistic and then the Roman world. This is the attitude of the Jews today, the very attitude that makes them a people like no other, and a dangerous people: the ‘ferment of decomposition’ of other peoples.

It is worth my attempt to give you a story about it.

As I said, this was already germinating in the fanaticism of those servants of the ‘unique’ and ‘living’ God, the Jewish prophets, from Samuel to the writers of the Kabbalah. One thing that must not be forgotten, if we want to try to understand it, is that the ‘one God’ of the Jews is transcendent, but not an immanent one. He is outside of Nature, which he has drawn out of nothing by an act of will, and different from it in essence; different not only from its sensible manifestations, but also from anything that might permanently underlie them. He is not that Soul of the Universe in which the Greeks and all Indo-European peoples believed, and in which Brahmanism still sees the Supreme Reality. He made the world as a craftsman makes a marvellous machine: from without. He has imposed upon it the laws which he has willed, and which might have been different if he had willed them differently. He gave man dominion over the other created beings. And he ‘chose’ the Jewish people from among men, not for their intrinsic worth—this is clearly specified in the Bible—but arbitrarily, because of the promise, once and for all, to Abraham.

In such a metaphysical perspective, it was impossible to consider the gods of other peoples—and all the less so since these were, for the most part, natural forces or celestial bodies: ‘aspects’ or ‘expressions’ of the one God. It was also impossible to emphasise in the least the indefinite variety of men and the irrefutable inequality which has always existed between human races, and even between peoples of more or less the same race. Man, whoever he may be, must have had in himself, and alone of all created beings, an immense value, since the Creator had formed him ‘in his own image’ and established him, because of this very fact, above all living beings. The Kabbalah says it very clearly: There is the uncreated Being who creates, God; the created being, who creates: man; and the rest: all the created beings—animals, plants, minerals—who do not create. This is the most absolute anthropocentrism, and a false philosophy to begin with, since it is obvious that ‘all men’ are not creators (far from it!) and that some animals can be.[3]

But that is not all. In this new humanistic perspective, not only did the Jew retain his place as the ‘holy people’, as the Bible puts it, who were destined to bring the one Revelation to the world, but whatever other peoples had produced or thought was only of value insofar as it accorded with the said Revelation. Unable to deny the enormous contribution of the Greeks to science and philosophy, some Jews of Alexandria, of Greek culture (and sometimes of Greek name, such as Aristobulus of the third century B.C.) did not hesitate to write that all the most solid Greek thought—the work of Pythagoras, Plato, Aristotle—was due, in the final analysis, only to the influence of Jewish thought, which had its source in Moses and the Prophets. Others, such as the famous Philo of Alexandria, whose influence on Christian apologetics was so considerable, did not dare to deny the obvious originality of the Hellenic genius, but retained from the ideas elaborated by them only those which they could bring into line with the Mosaic conception of God and the world, altered or even completely distorted.[4] Their work is this hybrid product which is the result of the influence of the Mosaic genius. Their work is that hybrid product which in the history of thought bears the name of ‘Judeo-Alexandrian philosophy’, a set of ingenious combinations of concepts drawn more or less directly from Plato (not necessarily in the spirit of Plato) and old Jewish ideas (such as the transcendence of the one God and the creation of man ‘in his image’). This is a superfluous scaffolding, no doubt, in the eyes of the orthodox Jew, for whom the Mosaic Law suffices, but is a marvellous instrument of spiritual control over the Gentiles, in the service of Jews (orthodox or not) eager to wrest from other peoples the direction of Western (and later, world) thought.

Judeo-Alexandrian philosophy and religion, increasingly imbued with Egyptian, Syrian, Anatolian symbolism, etc., professed by the increasingly bastardised people of the Hellenistic world, formed the backdrop against which Christian orthodoxy as we know it gradually emerged in the writings of Paul of Tarsus and the early apologists, and became clearer in the course of the succession of Councils. As Gilbert Murray remarks, ‘it is a strange experience… to study those obscure congregations, whose superstitious, charlatan-ridden, hopelessly ignorant members, drawn from the proletariat of the Levant, still believed that God could procreate children in the wombs of mortal mothers, held the “Word”, “Spirit” and “Divine Wisdom” for persons bearing these names, and transformed the notion of the immortality of the soul into the ‘resurrection of the dead’, and to think that it was these people who were following the main road to the greatest religion of the Western world’.[5]

No doubt there was, in this early Christianity preached in Greek (the international language of the Near East at that time), more non-Jewish than Jewish elements by Jewish and then Greek missionaries to the raceless urban masses—so inferior in every respect to the freemen of the ancient Hellenic poleis. What dominated was the element which I dare not call ‘Greek’ but ‘Aegean’, or rather ‘pre-Hellenic Mediterranean’ or pre-Hellenic Near East, for the peoples of Asia Minor, Syria, and Mesopotamia all exemplified it, too, to a greater or lesser extent, in their cults from the depths of the ages. It was the myth of the young God cruelly put to death—Osiris, Adonis, Tammuz, Attys, Dionysus—whose flesh (wheat) and blood (grape juice) become food and drink for men, and who resurrects in glory every year in the spring. This element had never ceased to be present in the mysteries of Greece, both in classical times and before. Transfigured, ‘spiritualised’ by the sense of allegory attached to the most primitive of rites, it is manifest in the international ‘salvation’ religions, rivals of Christianity in the Roman Empire: in that of Mithras, Cybele and Attys.

As Nietzsche saw it so well, the genius of Paul of Tarsus consisted in ‘giving a new meaning to the ancient mysteries’: taking the old prehistoric myth, reviving it, interpreting it in such a way that, forever, all those who would accept this interpretation would also accept the prophetic role and the character of the ‘chosen people’ as bearers of the unique revelation.

_________

[1] The Bible, Genesis, Chapter 19, verses 36-38.

[2] The Bible, Genesis, Chapter 11, verse 27.

[3] The practical intelligence of animals is no longer questioned; yet it also can be creative, as Koehler’s experiments in particular show. But let us think especially of the paintings—eminently ‘abstract’—executed by several of Desmond Morris’s chimpanzees, creations which could be taken, and in fact are currently taken, for human works of the same style.

[4] Edouard Herriot, Philo the Jew, 1898 edition.

[5] Guibert Murray, Five stages of Greek religion, 1955 edition (New York) p. 158.

Reflections of an Aryan woman, 6

This claim of historical Christianity, as indeed of Islam, to be ‘the one true faith’ is a legacy of Judaism, whose tradition serves (in part) as the basis of both religions.

The ancient world—including that of peoples related to the Jews by blood, such as the Canaanites, Amorites, Jebusites, Moabites, Phoenicians and, of course, the Carthaginians—was, as Adolf Hitler wrote in the quote reported above, a world of tolerance. Racine, undoubtedly without realising that he was paying homage to the enemies of the ‘people of God’, underlined this fact when, in the first scene of the third act of Athalie, he put in the mouth of this queen, worshiper of the Gods and Goddesses of Syria, the words she addresses to Joad, High Priest of the Jews:

I know, about my conduct, and against my power,
How far your speeches go in the direction of licentiousness;
Yet you live; your temple stands…

The daughter of Ahab understood by this that if, in her place, the Jews had had the power, it was not they who would have left the sanctuaries of the Baalim standing, nor who would have let their faithful live, let alone their priests. The end of the tragedy—where we see the queen traitorously locked up in the temple of Yahweh, and slaughtered mercilessly by order of Joad—and the whole history of the Jews as reported in the Old Testament, confirms her clairvoyance.

What does the Holy Bible say to the Jews about this? ‘When the Lord your God brings you into the land which you are to inherit, and drives out before you many peoples—the Hittites the Jerjessites, the Amorites the Canaanites, the Perizzites the Hévites and the Jebusites, seven peoples, more important and stronger than you—and when He delivers them into your hands, you must crush them and destroy them with violence; not make treaties with them, nor show them pity; you must not unite with them. Nor shall you give your daughters to their sons, nor shall you take their daughters as wives for your sons, for they will turn away from me and worship other gods’… ‘This is how you should deal with these peoples: you will overthrow their altars and smash their statues; and you shall cut down their sacred groves, and burn their carved images with fire, for you are the holy people in the sight of the Lord your God. He has chosen you, that you may be the chosen people among all the peoples of the earth’.[1]

And once after a conquest that surpassed (by far!) in atrocities those led by other peoples, both in antiquity and closer to us, the Jews finally established themselves in Palestine. Once there were two more or less stable Jewish kingdoms: one in Judea, the other in the north of the country. The Jewish Scripture became ‘holy’ Scripture in the eyes of so many people, for the only reason that their religion is based on the tradition and history of Israel. And how does this Scripture characterise each of the kings who succeed their father on the throne of Jerusalem or Samaria?

Oh, it’s very simple! It declares the king was ‘good’ or ‘bad’ without nuances of judgment, and even without reference to his political behaviour. ‘Good’, if he worshipped Yahweh, the god of the Jews, never bowing his forehead to other deities. Even if he persecuted the faithful of all cults other than his own; if he razed the sacred woods of the ‘false’ Gods, destroyed their images, prohibited the celebration of their mysteries and killed their priests.[2] ‘Bad’ if, on the contrary, the king showed a spirit of benevolent tolerance, and especially if he himself sacrificed to the Baalim or to the Mother Goddesses, according to the custom of the peoples whom the Jews had driven out before them, from the thirteenth to the eleventh century BC, during the conquest of the promised land.

The alternation of ‘good’ and ‘bad’ kings is impressive in its monotony. Every story of a reign begins in the same way, with the same phrases, depending on whether Scripture praises or blames the king. ‘And he did that which was right in the sight of the Lord, and followed in the footsteps of his ancestor David. He suppressed the worship of Baal in the high places, and smashed the statues and cut down the sacred trees’.[3]

This is Hezekiah, son of Ahaz, king of Judea, but it could just as well be any ‘good’ king, as the Jewish Scripture understands that word. And this is the description of the reign of Manasseh, the son and successor of Hezekiah, who was twelve years old when he came to the throne, and who ruled Judea for fifty-five years.

‘He did that which was evil in the sight of the Lord, and followed the abominations of the peoples whom the Lord had cast out before the children of Israel. He restored the high places which his father, Hezekiah, had laid waste, and raised altars to Baal, and planted a sacred tree, as had done Ahab king of Israel; and he bowed his knee before all the host of heavenly bodies, and worshipped them’.[4] It is identical to all the early accounts of ‘bad’ reigns found in the Old Testament—‘bad’ simply because tolerance was practised there, according to the spirit of all people of antiquity.


Editor’s Note: I doubt anyone understood my initiative to have added so many entries about Game of Thrones on this site. Since almost no one in white nationalism is interested in, say, the books of the old Aryan religions that Arthur Kemp is re-editing, my idea was to use a popular television series for the normie to take his first baby steps towards the other side of the river through George R.R. Martin’s imagery. In Martin’s universe, the fanatical invaders who brought their new religion to Westeros destroyed the Weirwood trees south of the Wall with the same fanaticism as Hebrews and Christians did in real history. Savitri continues:

It should be noted that the mass of ancient Jews in no way seems by nature to have had that intolerance that has played such a far-reaching role in the history of Israel. The ‘average Jew’ before, and perhaps even more so after, the conquest of Palestine, tended to regard all the Gods of the neighbouring peoples as ‘gods’. The similarities of these deities to their own Yahweh, their god, held much more attention, apparently, than the differences which separated them. And it took all the curses of the prophets and all the severity (often bordering on cruelty) of ‘good’ kings, to prevent them from occasionally offering sacrifices to these foreign gods.

It was Moses, the prophets, and some of the Jewish kings—such as David, or Hezekiah—who, by marking it with the sign of religious intolerance, cut off Israel from the community of the peoples of the desert—from the ‘Semitic’ peoples, as they are called—and who, by cultivating at home the myth of the ‘chosen people’, indissolubly linked to the worship of the ‘jealous god’, prepared them for the unique role that, from the fourth century, Christ played in the world.

It is they who are, in the final analysis, responsible for all the violence committed over the centuries, in the name of the exclusive ‘truth’ of the religions of Judaism, in particular, of all the atrocities perpetrated in the name of Christianity, from the dreadful murder of Hypatia in the year 415, to the massacre of four thousand five hundred Germanic chiefs faithful to the Paganism of their race, in Verden, in the year 782, and to the stakes of medieval Europe and conquered America.

_____________

[1] Deuteronomy, Chapter 7, Verses 1 to 7.

[2] See at the end of Chapter 12 of the Second Book of Samuel, the treatment inflicted by the ‘good’ King David on the prisoners after the capture of the city of Rabbah, capital of the Ammonites.

[3] The Bible, Kings II, Chapter 18, verses 3 and following.

[4] The Bible, Kings II, Chapter 21, verses 2 and following.

Reflections of an Aryan woman, 2

Chapter II—False nations and true racism

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

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

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

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

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

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

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

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

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

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

______ 卐 ______

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

______ 卐 ______

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

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

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

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

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

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

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

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

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

______ 卐 ______

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

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

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

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

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

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

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

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

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

_______________

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

[ii] ‘Honoured with men’.

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

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

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

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

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

Reflections of an Aryan woman, 1

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

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

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

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

 

Chapter I—The Religion of the Strong

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

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

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

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

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

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

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

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

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

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

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

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

* * *

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

But that is another question.

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

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

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

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

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

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

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

* * *

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

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

_______________

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

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

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

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

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

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

Home

‘Home’ is the second episode of the sixth season of HBO’s fantasy television series Game of Thrones, and the 52nd overall. By now, it should be clear that the show is just a series that stands out from other television series simply because Martin writes well. But it is feminist propaganda of the worst kind: the retro-projective as I have said.

For example, the day after Euron kills his older brother, King Balon Geyjoy, in the rainy passage of the castle of the Iron Islands, the Drowned Priest Aeron tells Yara: ‘Perhaps you’ll be the first woman in history to rule the iron born’, which is true, as we will see in the eighth season, after Euron’s death.

The form of Martin’s prose, as well as the visual artistry in some of the directors’ shots, places this series above the others. But I use it to criticise the madness of the West. For example, on DVD it is worth watching the final eight minutes of the episode, from when Davos talks to Melisandre until Jon Snow is resurrected.

Melisandre, Davos, Edd and Tormund before Jon’s corpse.

Gaedhal recently told me something in the comments section that I hadn’t thought of. White nationalists are, on the subject of New Testament exegesis, much more primitive than liberal Christians insofar as the latter at least acknowledge that the gospels are full of problems. Read Albert Schweitzer’s classic The Quest of the Historical Jesus or, for someone completely unfamiliar with the subject, the didactic book of another Christian (excerpts: here).

But once we abandon liberal exegesis from the pen of Christians and read the exegesis of an atheist, we are faced with a completely different approach to the New Testament, insofar as there is no evidence that Jesus even existed (let alone risen from the dead).

The resurrection of Jon Snow at the end of this episode is no more fictitious than the resurrection of Jesus at the end of the Gospel of Mark (a text that would later be used by Matthew and Luke for further equally fictitious narratives). If it were possible to make white nationalists understand that what they believe is no more historical than the ritual that Melisandre practices when reviving Jon, they would find themselves halfway into the psychological Rubicon and not just three steps away from Normieland, although with their feet already wet.

I would suggest new visitors watch the video on the sidebar of Richard Carrier’s conference. The only historical difference between the resurrection of Jon Snow and that of Jesus is that millions of whites have believed the story that some Jews wrote two thousand years ago.

Published in: on April 16, 2021 at 3:37 am  Comments (2)  

Unbowed, unbent, unbroken

‘Unbowed, Unbent, Unbroken’ is the sixth episode of the fifth season of HBO’s fantasy television series Game of Thrones, and the 46th overall. In the pic we see a shot of King’s Landing in this episode, where we can see the Castle and also the Great Sept of Baelor: a kind of Vatican within Rome.

As you may have observed, it isn’t my intention to summarise the plots of each adventure thread in various parts of Westeros, but to record the bad messages of the series. The plots are mostly empty and fantastic, although I admit that Martin has a great command of the language.

For example, when in Braavos Arya enters the sanctum sanctorum of the House of Black and White after some time working as a servant and sees the columns with thousands of inlaid faces, there is nothing profound in that idea. It is pure imagery of a writer who, in interviews, has shown himself to be a traitor to his race and who writes for an audience that all it wants is cheap bread and circuses. The only mystery in those scenes that initiate Arya into the mystery cult is a psychological trick: the viewer is eager to find out what exactly the Faceless Men’s religion is. Believing that he is going to find out just by watching all the seasons, he forgets that it’s all cheap fantasy.

Cheap I say, because it’s far more difficult to try to decipher the religions of the real world. (See for example the efforts I made in Day of Wrath in trying to figure out why, in the past, parents led their children to the sacrificial stone.) And precisely because it is infinitely more difficult to understand the religions of the real world, the typical westerner takes a shortcut: attend television circuses even if they lack the least depth. In the episode then we see the first bad message on the Valyrian peninsula: a black slave trader hits the Aryan Jorah twice in the face.

In the warm King’s Landing there is a phrase by Lancel Lannister, now called simply Brother Lancel—a kind of monk of those who destroyed the Greco-Roman world in the 4th century—that deserves to be quoted: ‘The city has changed since you were here last. We flooded the gutters with wine, smashed the false idols, and set the godless on the run’. Far from there, in the cold Winterfell, in the novels Ramsay doesn’t rape Sansa in front of Theon after their wedding, as we see at the end of the episode. But as we know, those who produced the series are worse than Martin.

Published in: on April 10, 2021 at 3:04 pm  Comments Off on Unbowed, unbent, unbroken  

High Sparrow

‘High Sparrow’ is the third episode of the fifth season of HBO’s fantasy television series Game of Thrones, and the 43rd overall.

In the novels, the left door at the entryway to the House of Black and White in Braavos is made of white weirwood, and the right side door is made of black ebony. The TV series reversed this for unknown reasons.

Once the interior of the House of Black and White is revealed in this episode, we see that what they did there is similar to what they did in the Home we saw in the 1973 film Soylent Green: to euthanize people who could no longer endure life. The difference is that the Home was an easy place to understand and without any mystery, while the House of Black and White, which is the size of a cathedral, is not only dark on the inside—it has no windows—but represents a dark religion, the cult of death.

There is not much to tell about what happens there, neither in this nor in subsequent episodes. I don’t know what Martin’s prose about the House of Black and White is like, but what we see on HBO doesn’t seem to have greater depth than the typical Hollywood movie, although those who haven’t seen the complete series are captivated by the mystery that surrounds that massive building.

Very far from Braavos we see the silhouette of Podrick on horseback, Brienne’s squire, after they spot Sansa down in the vast north.

Another thing that bothers about the series is the excessive cruelty of Ramsay, who with his father Roose Bolton rules the north. This morning I said something about Kubrick’s A Clockwork Orange but Ramsay is a lot worse than Alex. I don’t even want to recount Ramsay’s extremely sadistic sins in this or future episodes. They are visual and narrative excesses, unworthy of a healthy audience.

On the other hand, the story of the High Sparrow begins in this episode, albeit in another part of Westeros. I have always been fascinated by the figure because it reminds me of the 14th century Fraticelli that I’ve talked about on this site. The resemblance of them to the Woke religion of our day is astonishing, with the exception that today the metaphysical aspect has been left behind and we are left only with the axiological aspect of religion (that’s why we call it ‘secular Christianity’ or ‘neochristianity’).

I think it’s impossible to understand the secular religion that currently covers the West without understanding the figure of St. Francis of Assisi (1181-1226) and his late followers of the next century, especially the Dulcinians. For the common normie, a good way to get into the subject would be to watch the scenes of the Sparrows whose fanaticism begins in this episode. The arc of their leader, the High Sparrow who will die in the following season, is illustrative to understand the point of view of this site: how the ethics of the gospel was transmuted into the suicidal search for equality.

Published in: on April 7, 2021 at 1:39 pm  Comments Off on High Sparrow  

The ghost of Harrenhal

‘The Ghost of Harrenhal’ is the fifth episode of the second season of HBO’s medieval fantasy television series Game of Thrones. It premiered on April 29, 2012.

In the first bad message of the episode we see Theon Greyjoy with only one ship assigned for a sort of Viking raid that they plan while his sister obtains thirty ships for a similar campaign. We can already imagine the Vikings in real history doing something similar!

When the female warrior Brienne of Tarth takes her loyalty oath with Catelyn Stark she utters these words: ‘I swear it by the Old Gods and the New’. As Martin was inspired by the history of the West, this would be equivalent to saying in a medieval parallel world: ‘I swear by Zeus and the Olympian Gods and by Yahweh and the new Christian saints’, which never happened.

Yahweh didn’t tolerate any other god. Remember the second commandment of the Hebrew Decalogue, which Christians also follow. And the saddest thing is that white nationalists, supposedly awake to the Jewish question, continue to obey that command. It wouldn’t even occur to them to put old Zeus together with the new Jesus in their prayers. They lean one hundred percent towards the latter, and then these idiots don’t understand why the Jews have so much power in the West…

One of the reasons why, despite its crazy feminism, it’s perhaps a good thing that many normies have seen Game of Thrones is because it is a parable of the West (‘Westeros’ in Martin’s prose). And since the common normies are never going to be educated about Aryan religions, and I mean pre-Christian religions, this fantastic tale can be an introduction to their past (always keep in mind the Weirwood tree).

The common normie is familiar with what we used to hear in the churches about Paul’s epistles. Many of us remember that passage from the first letter to the Corinthians that says ‘While I was a child I spoke like a child, felt like a child, reasoned like a child; but when I became a man I put aside the childish things’. The problem begins when normies refuse to put aside childish things, let’s say what they see on TV, and begin to become familiar with their true Aryan roots.

We see another bad message from the episode when the big black guy from Qarth I was talking about in my previous post proposes to Dany, and even wants to have coffee-and-milk princes and princesses with the blonde!

A bit of hindsight: Jorah Mormont comes from House Mormont, the Lords of Bear Island. Jorah had a distinguished early career and participated in the Siege of Pyke during the Greyjoy Rebellion, for which he was knighted. Now, in Qarth, where the black guy wants to marry the blonde, the dialogue between Jorah and Dany is incredibly feminist: ‘There are times when I look at you and I still can’t believe you’re real’.

This absolute idealisation of a capricious woman is unworthy of a medieval knight. Anyone who has read chivalric literature knows that women were indeed idealised, but as women: not as generals who should lead armies and conquer iron thrones. Jorah is painted by the series more like a loyal dog than a legit son of Jeor Mormont.

Published in: on March 10, 2021 at 1:29 pm  Comments Off on The ghost of Harrenhal  

The pointy end

Almost two years ago I wrote:

‘The Pointy End’ is the eighth episode of the first season of Game of Thrones. It is the eighth episode of the series overall among the 73 episodes aired over eight seasons from 2011 to 2019. This episode premiered on June 5, 2011 when I didn’t even know that Game of Thrones existed. It was written by George R.R. Martin and directed by Daniel Minahan, who is not classified as ‘Jew’ at least in his Wikipedia article (the series has changed directors several times).

Bran the Broken, still a boy, prays by the heart tree when he is approached by Osha, a woman of the Free Folk or ‘Wildlings’ (in this pic, Osha is barely visible because she’s laying on the ground). Osha tells Bran about hearing the Old Gods of the Forest and that the Wildlings also worship the Old Gods. She laments that the South has lost touch with the past, and that the southern weirwood trees were cut down long ago and, therefore, the Southerners have no idea about what’s awakening in the north.

I have just watched again the scene in ‘The Pointy End’ when the above photograph was taken and must add something to what I said four days ago in the article ‘New subtitle’. In the scene, a couple of times Osha calls the attention of Bran about the hidden message that could be heard from the gods by listening to the whispering leaves of the heart tree.

When four days ago I wrote ‘I will leave the image of Bran in the sticky post unless I can think of a better one that symbolises this site’ I hadn’t re-watched the scene with due attention. Now I see that it resonates not only with my editorial note in my previous article today, but with the heart of my own life (cf. my book Whispering Leaves). This day I make official the above pic as the ‘logo’ of this site.

As some readers may have observed, I have been using Game of Thrones not as fans see it, but as a sort of Rorschach test to project things that I have in mind.

From when I saw 2001: A Space Odyssey as a child I projected my most cherished ideals on that film. Decades later I realised that there was a problem: the transformations of 2001 involve extraterrestrial agency, without which the transformation of the Australopithecus Moonwatcher and his descendant Dave Bowman wouldn’t have been possible at the end of the film. But something tells me that there is no intelligent life in the Milky Way, and instead of an ‘eschatology from above’ I began to forge an ‘eschatology from below’, in the sense that some of us have to transform ourselves into mutants if we are to save the planet from the most primitive version of humans that currently swarms it.

As there is something very specific that I project onto Game of Thrones I won’t talk about what happened in this episode in the Mountains, the Eyrie, the Riverlands, at the Wall, the non-white lands of Lhazar, and King’s Landing. The only thing that has interested me in the episode is how the arc of the boy Bran Stark unfolds, specifically this scene, as only he will undergo a psychic metamorphosis in subsequent seasons.

The difference between David Bowman and Bran Stark is, as I already implied, that the latter doesn’t require extraterrestrial agency to metamorphose into a new man. If there is anything to save us from the Neanderthals he won’t be a personal god (let alone a Semitic god!) or benevolent aliens. That’s human fantasy ‘from above’. On the contrary: the symbols of the forest and the sacred trees of the ancient religion behind the Wall are exclusively terrestrial. By ‘eschatology from below’ I mean that only with the resources that we already have on Earth, and with the mind that Nature has provided us, we, a kind of feathered serpents, aspire to the wings of the caduceus.

That’s why if Martin were to publish his next novel in the saga soon, as speculation among fans of A Song of Ice and Fire has already begun, I’d only read Bran’s arc to see how it differs from the HBO series. If, like Bran’s mentor, one lives in a cave entangled in the roots of a weirwood, he won’t devote himself to talking about the inane events of the immediate present as is done in the forums of white nationalism. Rather he will ponder the past and the archetypes that have taken over the white man’s psyche trying to figure out the deeper roots of Westeros’ darkest hour.

Published in: on March 3, 2021 at 11:51 am  Comments Off on The pointy end