Reflections of an Aryan woman, 70

As I noted above, the particular restrictions he had been able to impose on himself up to that point, in a spirit of asceticism, became unnecessary. And if he continued to observe some of them; if among other things, he obstinately abstained from alcoholic beverages and tobacco, it was out of natural disposition rather than out of a concern for discipline. And if he also refused to eat any meat, it was because deep down he—the artist and friend of animals—had a deepening disgust with the ugliness and horror of the slaughterhouse and the butchery. That said, he lived from then on as a harmoniously balanced man, mingling, without embarrassment or astonishment, with the most refined society if he deemed it necessary for his work or if, after hours of contact with his rough SA and the people, he found there a source of relaxation.

He enjoyed the company of women and, like Siegfried, the prophet Mohammed, Krishna, the incarnate God, and other illustrious fighters ‘against Time’, he knew love, sporadically at least, it seems, when he had the time! Above all, he lived for all the satisfactions that art in all its forms could give him; art that he placed so high that he didn’t admit that a man who was insensitive to it should ever take over the leadership of a National Socialist state. People who, like the French writer Malraux—who certainly cannot be suspected of any bias toward him!—met him at social gatherings and embassy dinners, admit that he was ‘witty’, even ‘humorous’ and that he ‘knew how to dance’ in the sense of Nietzsche’s definition of the term.

But at the same time, he remained first and foremost a man of his fight. And he seems to have been increasingly aware of the need for those who led this struggle under him and in collaboration with him to have a share in the secret knowledge of more than human origin. Hence his dream of a hierarchical German Empire—and beyond it, a hierarchical world according to the spirit of Tradition: a ‘caste system on a planetary scale’ to use the expression of a Hindu, an intelligent admirer of the German Third Reich.

Hence, too, his efforts to create the Order: ‘a veritable lay priesthood’ as Rauschning wrote, which was to be the guardian of Tradition at the top of the social pyramid of the Great Reich and, after the inevitable collapse, at the top of that of the faithful survivors.

This Order, as I have said, was the Schutzstaffel or ‘Echelons of protection’, commonly referred to by its initials—SS—which the Führer wanted to be both ‘militant’ and ‘triumphant’ in the sense in which these terms are applied to the Church in Catholic theology; that is to say, warlike and concerned above all with the defence and expansion of the Aryan elite’s strongholds in this world, and having attained at least a certain degree of being, separating it from the rest of mankind as the ‘chosen ones’ are separated from the ‘world’, the initiated from the uninitiated, in all traditional societies.

Without the existence of such an Order, the reversal of false values on all planes, including the material plane, was inconceivable.

History of American NS, 2

German-American Bund camp


German-American Bund

At its height, the Friends of the New Germany had approximately 10,000 members. This is ten times the number of members that Gau-USA had, and twenty times the number of its predecessor, Teutonia. However, sixty percent of FDND members were German citizens, not eligible for membership in the newly reorganized Bund. In a sense, Kuhn had to rebuild the Bund from the ground up.

Fritz Julius Kuhn was born in Munich in 1896. He served as an infantry lieutenant during the First World War, and had earned the Iron Cross Second Class. Kuhn and his wife Elsa emigrated to Mexico in 1923. They moved to the US in 1927, and Kuhn became a naturalized citizen in 1933. He settled in Detroit and was employed as a chemist by the Ford Motor Corporation. He took an active interest in ethnic politics, and became the leader of the Detroit chapter of the FDND.

A minor point, but one that is worth addressing: Kuhn’s title was Bundesleiter. Historians and biographers, however, in error frequently refer to him as BundesFüher. But Kuhn himself was quick to point out that there was only one Füher, and that was Adolf Hitler.

Under his determined and energetic leadership, the Bund grew steadily. By the time it ceased operations in December 1941, the Bund had an organized presence in 47 of the 48 states (the exception being Louisiana), with a combined 163 local chapters. A fully accredited chapter was known as a ‘unit’. As a minimum requirement, each unit had a unit leader, a treasurer, a public relations officer and a nine-man OD squad. Many units had a membership of over a hundred. Chapters that could not meet the minimum requirements were known as ‘branches’, and were attached to the nearest unit.

The Bund was divided into three departments – Eastern, Midwestern and Western – which in turn were divided into regions. The regions were subdivided into state organizations, which were further organized by city, neighbourhood, and even block-by-block where the membership warranted it. Total membership is unknown, but probably exceeded 25,000. The uniformed Order Division had an estimated 3,000 members nationwide.

The Bund published a weekly newspaper, with both German-language and English content. It was initially called the Deutscher Weckruf und Beobachter (‘German Wake-Up Call and Observer’). By 1937, it had a total circulation of 20,000. Three regional editions were published that carried local news and advertisements. In 1939, as part of an ongoing effort to Americanize the Bund, its full name was lengthened to Deutscher Weckruf und Beobachter and Free American. From that point on, for convenience’s sake, it was normally referred to simply as the Free American. Building on its success, the Bund published several other publications, including a youth magazine.

A notable Bund feature were its summer camps, which were located on Bund-owned property. There were 18 of these camps in all. Some were modest in size, but others, like Camp Nordland in New Jersey, Camp Siegfried on New York’s Long Island and Camp Hindenburg in Wisconsin, were large and elaborate, with facilities for year-round living. Camp activities included hiking, camping, swimming and other athletics. There were also communal cultural activities. Special programs were developed for young people, designed to build comradeship and to strengthen bodies, minds and character.

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Editor’s note: Could one imagine this in today’s US? They wouldn’t even let them protest against a historic statue that the government removed in Charlottesville! One of the biggest lies of the American system is that it claims to allow freedom of speech and association. As we will see in the subsequent history of the Bund, it allows neither. The American system has ways of destroying dissidents through legal and paralegal system of penalties, as we shall see not only in the destruction of the Bund but of the pro-Aryan groups that followed it.

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The Bund was not a political organization in the normal sense of the word, and did not run candidates for office. It did, however, hold public meetings and parades, and these gatherings became a target for protests by Communists and Jews. Sometimes the protestors would physically attack the Bund members, resulting in bloody brawls. Clashes between uniformed National Socialists and their enemies received generous publicity in the mainstream media, which was eager to portray the ‘Bundists’ (as they termed the Bund members) as violent troublemakers. Back in Germany, the NSDAP viewed such publicity as detrimental to the foreign policy interests of the Reich. The same concerns that Hitler and Hess had over Gau-USA and the Friends of the New Germany had not gone away: instead, they were taking place on a larger scale and with increased media scrutiny.

The Bund’s 1936 trip to Germany

Nearly all Bund activity took place on a local level, but on at least two occasions, the Bund pooled its resources for a major national event. The first of these was an excursion to Hitler’s Germany in the summer of 1936. The second was a mass rally in New York City’s Madison Square Garden in February 1939.

The year 1936 was a watershed for Hitler’s Germany. When the National Socialists assumed power in early 1933, the country was in a dreadful condition as a result of the lost world war and fifteen years of democratic incompetence and corruption. It had been ravaged by the Great Depression and the depredations of the Treaty of Versailles. The economy was a wreck, unemployment was at a record high; many thousands of the most energetic and skilful Germans emigrated each year to seek a better life elsewhere. The media was in the hands of the Jews, as were other important segments of society. But after only three years of National Socialism, the Reich had been reborn: hunger had been banished, the economy was booming and the armed forces had been reorganized and strengthened. A new sense of optimism and national pride filled the population.

The 1936 Summer Olympics, held in Berlin, brought countless guests and tourists to the new Germany. Among those visitors were Fritz Kuhn and some 50 members of the newly-formed Bund. The American National Socialists toured the country, and were widely feted as heroes. Uniformed members of the OD were accorded the same privilege as the German SA and allowed to ride public transportation for free. In Munich, uniformed Bund members marched with the SA, the SS and the Hitler Youth in a parade.

Shortly before the beginning of the second parade in Berlin, Bundesleiter Kuhn and his officers were granted a short, formal audience with Hitler. This meeting is what today might be termed a ‘photo-op’ – the Füher shook hands with them and chatted amiably for a few minutes. One photograph from the occasion shows Hitler and Kuhn talking together. As the brief audience wrapped up, Hitler told Kuhn, ‘Go back and continue the struggle over there’. Nothing deep or significant was meant by these words: they were just a courtesy by the Füher to his American followers.

Upon his return to the United States, Kuhn lost no time in misrepresenting his brief photo-op with Hitler. Kuhn told reporters, ‘I have a special arrangement with the Füher’ to build the NS movement in America. Rumours spread that there had been a second, private meeting between Chancellor Hitler and the Bundesleiter, during which Hitler had given Kuhn detailed instructions on strengthening Germany’s position in the New World. Kuhn did nothing to stop the spread of such tall tales, and instead maintained that he had received a direct mandate from Hitler to lead the American movement.

Kuhn’s dishonesty and false claims undoubtedly strengthened his position as the undisputed leader of the Bund. They came at a steep cost, however, because now they lent credibility to the charges made by the Jews and other anti-German forces that Hitler harboured aggressive aims towards America. The foreign-born Kuhn, with his thick German accent and mannerisms that some felt were off-putting, became the public face of domestic National Socialism to ordinary citizens. It was a face that many found hostile and threatening. Instead of building support and sympathy for the New Germany, Kuhn had alienated a huge swath of the American population.

What Hitler and the NSDAP wanted from German-Americans

Hitler had low respect for groups or parties in other countries that wanted to imitate the NSDAP. He realized that such copycat groups were inorganic and essentially foreign to their folk. This included not just the Bund, but also NS parties such as those in Denmark and Sweden. He commented that if Sir Oswald Mosley were really a great man as he presented himself he would have come up with an original movement of his own, instead of merely aping the NSDAP and Mussolini’s Fascists.

But this does not mean that he felt that there was no way for Germans outside the Reich in foreign countries to help build National Socialism. Regarding the US, the Füher felt that there were two primary ways that indigenous American National Socialists could help the New Germany:

1. Those German-Americans and expatriate German nationals residing in the US could most effectively help out by relocating to Germany. There they could help build National Socialism first-hand in the Fatherland.

And, in fact, many did exactly this. An agency was set up to encourage and assist with their relocation, the Deutsches Auslands Institut (German Foreign Institute). It was headed by Fritz Gissibl, former leader of Teutonia and the FDND, provided financial assistance to Germans who wanted to return to their Fatherland, and it helped them reintegrate into German society. In this connection, an association was formed for German-Americans who had returned, called Kameradschaft-USA.

2. For those German-Americans unable or unwilling to relocate to Germany, there was still an important task that they could perform. Since the earliest days of the Hitler government, Germany had been faced with an international economic boycott of German goods by the Jews and their many allies. This hampered the economic recovery and financial growth of the Reich. By working to weaken the boycott and promote German imports, pro-NS Americans could render immediate and tangible aid to the Movement.

Fritz Kuhn formed a corporation to organize an NS fightback against the boycott, first called the Deutsch-Amerikaner Wirstschafts Anschluss (German-American Protective Alliance), and later renamed theDeutscher Konsum Verband (German Business League). The DKV urged American merchants to ignore the Jewish boycott and to buy German goods for resale. It also encouraged American consumers to buy goods made in Germany. The DKV held a highly publicized ‘Christmas Fair’ highlighting German-made products and promoting their sale.

The DAI and the DAWA/DKV had the full and enthusiastic support of Hitler and the NSDAP. Uniformed marches, provocative speeches and confrontational meetings, however, were the mainstays of public Bund activity and did not meet with the approval of Reich authorities, who did whatever they could to discourage such activities and to distance themselves from them – to no avail.

The Madison Square Garden rally

On February 20, 1939, the Bund held a mammoth rally in New York’s Madison Square Garden. The event was billed as a ‘Mass Demonstration for True Americanism’. It took place in proximity to George Washington’s birthday, and indeed, a gigantic image of the first president formed a backdrop for the speaker’s platform. Over 22,000 Bund members and allies gathered for the occasion, easily making it the largest National Socialist meeting ever held in North America, before or since. Some 1,200 OD men under the command of August Klapprott provided security. Outside the Garden, 80,000 unruly anti-Bund protestors scuffled with the police in an unsuccessful effort to disrupt the meeting.

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Editor’s note: Eighty thousand? The anti-NS sentiment in America isn’t just a thing of our times! Incidentally, red emphasis below, of Kerr’s text, is mine. I just want to show that since the beginning of the American racialist movements, they never stopped worshiping the Jewish god:

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Among the speakers were National Secretary James Wheeler Hill, National Public Relations Director Gerhard Wilhelm Kunze and Bundesleiter Kuhn. As Kuhn began his address, a Jew named Isadore Greenbaum pushed his way past the police, slipped between two OD guards, and rushed the stage. He was armed with a knife. The would-be assassin was quickly tackled by the OD and beaten into submission. Klapprott pulled his men off the Jew before he was badly hurt, and he was turned over to the police for arrest. Kuhn continued speaking without interruption. Later, some members and followers leaving the meeting were assaulted by the mob outside.

The Bund portrayed the event as a huge victory. And indeed, it was an impressive tactical and logistical triumph. The Bund had shown that it could organize a successful mass meeting in the face of massive opposition.

But the reaction in Berlin was not so favourable. From the standpoint of the German government, this was exactly the type of publicity that they did not want.

Bund ideology and outreach

The Bund formally adhered to the National Socialist worldview as expressed in NS Germany. But there was a problem: the US was not Germany, and the social, economic, political and racial situation in America did not correspond to that of Germany. The program and exact policies of the NSDAP did not fit the American scene. Kuhn’s solution to the quandary was two-fold: the Bund adhered strictly to German National Socialism internally, but in terms of public outreach it advocated an ideology that was an awkward fusion of National Socialism and the Christian Nationalism of the times. ‘Christian Nationalism’ was roughly equivalent to modern White Nationalism. It was not a religious movement, per se; rather, by ‘Christian’ it was understood that Jews were excluded. An example of this was a statement by Kuhn quoted in the New York Times:’ I am a White Man and I give the White Man’s salute: Heil Hitler!’

Publicly, the Bund claimed to be for ‘100 percent Americanism’ and opposed to ‘Jewish communism’. It never attempted to forge a specific American National Socialism, unique to the experiences and situation of the Aryan race in North America.

When it felt the need to give some intellectual heft to its outreach, the Bund would refer to the writings of Lawrence Dennis, who was the foremost American Fascist intellectual of the period, or to other non-Bund, non-NS theoreticians and commentators.

The German National Socialist Colin Ross attempted to provide some intellectual ballast for the Movement in America with his 1937 book, Unser Amerika (Our America). He gave lectures throughout the US which were supported and attended by Bund members. But in the end, he was an outsider, and it is unclear to what extent his work had any effect on the Movement in the US.

Decline and end of the Bund

The Madison Square Garden rally aggravated the increasing dissatisfaction of the German government with the Bund. The German ambassador, Hans Diekhoff, had a contentious relationship with the group. Public opinion, largely manufactured and manipulated by the Jews, was already strongly tilted against the Reich. The media wanted to portray the Bund as a violent, un-American subversive organization directly under Hitler’s command; every headline that played into that false image made Diekhoff’s already-challenging job that much more difficult. He sent repeated dispatches to Berlin urging the German government to sever all ties with the Bund and publicly disown it. But the truth was that there was little or nothing Berlin could do: Contrary to popular belief, the Bund was not under the command of Hitler, the German government, or the NSDAP. It was an independent organization that could conduct its operations in any way that it wished.

The average American had a negative appreciation of the Bund. It was widely assumed that the Bund was a ‘fifth column’, designed to aid the ‘Nazis’ if the Germans invaded the United States – which the media assured the public was Hitler’s ultimate aim.

Consequently, there was a widespread feeling that the government should ‘do something’ about the Bund. The Roosevelt regime was more than willing to comply, but there was a hitch: the Bund operated strictly within the limits of US law.

Eventually, the authorities found a solution: In May, 1939, Kuhn was charged with the embezzlement of approximately $14,000 of Bund funds. Kuhn had foolishly taken as a mistress Virginia Cogswell, a former beauty queen. He had purportedly used Bunds funds to pay for her medical bills and to ship some used furniture to her from California. The Bund hierarchy responded to the charges that Kuhn, as leader of the Bund, was free to use the money in question in any manner that he wanted to. But the government was out for blood, and in November Kuhn was convicted of misusing Bund funds. Eventually he was sent to New York’s Sing Sing prison.

The scandal, rocked the Bund, and resulted in many resignations. However, a new leader, Gerhard Wilhelm Kunze, stepped forward to lead the group until Kuhn was free again.

Bund operations continued until December 8, 1941 – the day after the Japanese attack on Pearl Harbor, and three days before Hitler’s declaration of war against the United States. On that day the Bund national council voted to dissolve the organization, and it burnt sensitive documents before they could be seized by the FBI.

Other National Socialist and pro-NS groups

Although we have concentrated our attention on the German-American Bund, the Bund was not the only NS formation in the US during the pre-War period. We have previously mentioned the short-lived American National-Socialist Party of Anton Haegele (1935). In 1939, the Brooklyn chapter of the Bund – which was the largest in the nation – broke away and reformed the ANSP, under the leadership of Peter Stahrenberg. But, despite the excellence of its newspaper, the National American, the party was small and never amounted to anything.

Of the hundreds of other small groups that flourished during this period, the following are also worth mentioning:

• The Christian Mobilizers, a New York group led by Joseph ‘Nazi Joe’ McWilliams. Its uniformed branch was called the Christian Guard. Later, the group was renamed the American Destiny Party.

• The National Workers League, led by Russel Roberts, later a supporter and advisor of George Lincoln Rockwell. Based in Detroit.

• The Citizens Protective League, led by Kurt Mertig, later mentor to James Madole of the National Renaissance Party.

• American Nationalist Party (founded as the American Progressive Workers Party). Emory Burke, who would go on to be the founder of the post-War movement, was a member of this group.

Americans who were National Socialist or pro-NS also supported organizations such as Charles Lindbergh’s America First Committee, William Dudley Pelley’s Silver Shirt Legion, Father Charles Coughlin’s National Union for Social Justice, and the Christian Front.

To broaden its appeal, the Bund also held a unity rally with the Ku Klux Klan at August Klapprott’s Camp Nordland in 1940.

Reflections of an Aryan woman, 62

But it is above all the constructive aspect of Hitlerism which makes it the elite’s fighting philosophy against levelling—against ‘mass reduction’ (Vermassung)—and the instrument of an in extremis recovery of Aryan humanity and, through it, of all earthly life, against the current of Time.

I have said it over and over again in these talks: there was nothing ‘new’ about the Führer’s ‘New Order’, the one he wanted and which, unfortunately, the pressure of the Dark Forces of the whole world had to crush before his installation. It was the oldest possible order: the ‘original’ order of things, firmly based on the eternal truths which dominate and condition that particular manifestation of Being which is life.

But its resurgence in our late stage of the age of untruths par excellence (and even later) could and never can happen except through combat. This is why the idea of relentless combat, of ‘perpetual revolution’, [1] is inseparable from Hitlerism. It underlies both the most positive creations in all fields and the most implacable defensive measures against the corruption of the race or the regime’s saboteurs.

Hitler’s intolerance is, even in its aggressiveness, only a defensive intolerance—a reaction, as I have tried to show, against the millennial intolerance of Judaism and its ‘jealous God’, and against that of the no less ‘jealous’ entities (‘universalism’, ‘democracy’, etc.) in which an increasingly Judaized world believes. Hitlerism itself is, even in its conquering momentum, nothing but a movement for the defence, protection and resurrection of the fundamental values of Life, denied in the West for centuries. It is the defence of the ideal Order, more or less apparent in the most venerable ancient societies, against all miscegenation, all levelling, all backward selections, all unnatural reversals; against the disintegrating pressure of what is commonly called ‘progress’ and which is, at the bottom, nothing but the ever more insistent affirmation of anthropocentrism. It is, I repeat, unthinkable outside the Dark Ages.

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Editor’s note: I would go a little further. Savitri speaks above about ‘the pressure of the Dark Forces’. It is the Christian idea of the human soul that is screwing the Aryan race. As Jack Frost tried unsuccessfully to communicate to Christian commenters in a thread from a Kevin MacDonald article of September 19, 2015:

Christians believe that the soul is eternal and always exists… Now, the soul is raceless and according to them the only important thing about a man; the body is dross, merely a shell. Why should someone who believes he is raceless and never going to die, and who is focused intently on things not of this world but an anticipated next, worry himself about trivial matters such as the survival of Western civilization or of this or that biological race? Clearly, to do so would be a heresy.

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When I speak of its ‘constructive aspect’ I don’t especially have in mind the spectacular material, social or even cultural achievements of the German Third Reich: not the restoration of the national economy (almost overnight), not the various initiatives or institutions that might be called ‘philanthropic’, the aid to mothers and children, the distributions of coal to the elderly during the winter, the cruises to the Balearic Islands or the Canary Islands organised for factory workers on paid leave, or the royal four-lane autobahns which ran as far as the eye could see into the splendour of the restored forests. All this was just one of a series of obvious signs of the victorious revolution, a series that was only just beginning.

Other signs, less obvious, more subtle than the first, were already appearing in all areas of life. Newborn babies were increasingly given beautiful Germanic names, evocative of a legendary past. Furniture, at least in some privileged homes, such as those of SS members, was decorated with symbolic motifs whose occult influence was felt even by those who couldn’t explain it. But however important they may have been, they were, again, only signs. This was not the revolution.

The real, positive, creative revolution—unique among the political upheavals of all centuries since antiquity—was the return to the sources, under the command of a qualified Chief and Master: both initiate and strategist, and supreme holder of political authority; prophet of the ‘new’ (or rather eternal) Doctrine and founder of the corresponding visible order; invested, as I said above, with the ‘power of the Two Keys’, elected by those Forces of Life which militate with more and more impersonal fervour, against the fatal tendencies of the Cycle near its end. The real revolution was the effort to restore a traditional society, hierarchically ordered according to the intangible values of all time; resting firmly on the earth while it carried its elite of race, character and knowledge beyond the human, as the plant with long serpentine stems holds its mystic lotuses, hatched in the light, on the surface of the pond, far above the nourishing mud.

The European, if not pan-Aryan society that the Führer wanted was to be no other than this. Politically centred around the Great Reich, that is to say, Germany, supplemented by the conquered areas in the West and especially in the East, would have been dominated by the Germanic elite of the SS, to which would have been increasingly incorporated Aryans of non-German origin, judged worthy of forming, together with their blood brothers, the warrior aristocracy of the new world. And at least part of this young aristocracy would have been—was, in fact, already—a spiritual elite, an initiatory group, linked, through the intermediary of a very ancient tradition, of Germanic expression, to the primordial Tradition.

Governed from 1933 onwards by the Incarnation of the divine Liberator, who returns unceasingly and, in the following years, by that of his paladins whom he would have designated, the Reich was to become once again what had been, centuries before Christianity and before Rome, the soil of the old Germanic tribes: a ‘Holy Land’ in the esoteric sense of the word; the cradle of a civilisation nourished by the radiance of a powerful centre of initiatory achievement.

And it is well known that this new Aryan civilisation, with its Germanic elite, was inspired this time by the same principles as the old society of Vedic and post-Vedic India, at a time when the caste system, also based on ‘race and personality’, still corresponded effectively to the natural hierarchy of men. In both cases, at the root of the whole social structure—and, with some exceptions, at the basis of the relations between conquerors and conquered—is the same notion of irreducible congenital inequality between human races, or even between the more or less clear subdivisions of the same fundamental race: an inequality which no religious or philosophical anthropocentrism can attenuate, and which it is the duty of the wise legislator to reinforce, if possible, but never to fight.

The abyss which, in the mind of the Führer, separates the Aryan worthy of the name from the ‘sub-humans’, is reminiscent in more than one respect of the abyss which, in the Sanskrit Scriptures, separates and opposes the Arya, ‘twice born’, from the Dasyu. According to Rauschning, the Führer goes so far as to speak of a ‘new variety of man’, the result of a real ‘mutation’, in the scientific and natural sense of the word[2] which would ‘far surpass present-day man’ and would move further and further away from ‘the man of the herd’, who has already entered, according to him, ‘the stage of decay and survival’.[3]

It seems that he saw this ‘mutation’—which, like the initiation of the ‘twice-born’ of ancient India, or that of the freemen of pagan Greece into the ‘mysteries’, concerned only the race of the masters—as the culmination of a hard series of tests. He felt that it was too late to impose such asceticism on the mature generation. It was the youth, the ‘splendid youth’ that Adolf Hitler loved so much, the youth whose destiny he was still to try to guide ‘in the centuries to come’ by writing his Political Testament under the thunder of the Russian guns, who had to undergo it, and emerge transformed, hardened, embellished, elevated to a higher level of being: a level that an elite within the elite had yet to exceed.

It was in the ‘fortresses’ (Burgs) of the warlike and mystical Order of the SS—those veritable nurseries of Western Kshatriyas—that the masters-at-arms and spiritual masters of the new aristocracy were to educate the young candidates for superhumanity. ‘My pedagogy is hard’, declared the inspired Lawgiver of the new Aryan world. ‘I work with a hammer and loosen everything that is dumb or worm-eaten. In my Burgs of Order we shall grow a youth before whom the world will tremble; a violent, imperious, fearless youth’… a youth who ‘will know how to bear pain. I want nothing weak or tender in them. I want it to have the strength and beauty of the young beasts… the innocence and nobility of Nature’.[4] And further on, still in the same conversation with Rauschning: ‘The only science I shall require of these young people is self-control. They will learn to tame fear. This is the first stage of my Order: the stage of heroic youth. From this will come the second degree: that of the ‘free man’, of the man ‘at the centre of the world’, of the ‘god-man’.[5]

What was this ‘God-man’, this ‘man at the centre of the world’?, the nature of which seems to have completely escaped Rauschning, as no doubt many of the Führer’s other interlocutors. What was it—what could it be—if not what the sages, in the traditional sense of the word, call ‘primordial man’ or ‘Edenic man’: he who has succeeded, precisely through his ‘self-mastery’, in identifying himself with the centre of his being (which is, like that of every being, human or not, the very centre of the manifested world) and who has thereby rediscovered his original innocence, because ‘while acting, he is no longer acts’?[6]

But there was a ‘future stage of manly maturity’, other, higher degrees of initiation of which Adolf Hitler was ‘not allowed to speak’. There were revelations, which were to come ‘later’, ‘long, perhaps, after his death’. He knew that this death—as well as the death, at least apparently, of the whole universe of truth which he was recreating by iron and fire—would be indispensable to the ultimate accomplishment of his mission.

He had had, at the age of sixteen, the extraordinary intuition, I should say: the vision. He seems never to have expressed to anyone the depth of his thinking, nor the magnitude (and horror) of what, from the angle of the ‘eternal Present’, his inner eye could discover of the immediate future of Germany and the world; nor the profound—more than human—reasons which made his fight necessary despite the old certainty and the increasingly obvious prospect of inevitable collapse.

He never expressed any of this because metaphysical knowledge, which alone justified everything he could have said, is, like all such knowledge, incommunicable. Among his most devoted collaborators only those who, like Rudolf Hess, were not aspects of the One Who Comes from the Past, but were nevertheless initiates, could follow him without a leap of faith. These needed no verbal or written transmission to grasp all that in the Führer’s secret thought, though impenetrable to discursive intelligence, was not beyond their level.


[1] Rauschning: Hitler m’a dit, op. cit., page 59.

[2] Ibid., page 272.

[3] Ibid., pages 272-273.

[4] Ibid., page 278.

[5] Ibid., page 279.

[6] The Bhagawad-Gîta, IV, Verse 20.

Published in: on December 14, 2021 at 2:41 pm  Comments Off on Reflections of an Aryan woman, 62  

Reflections of an Aryan woman, 59

One can compare the action of the Einsatzgruppen against the Jews in Germany and in the countries occupied by the armies of the Third Reich with that of the Einsatzgruppen in the Eastern territories.

In both cases, according to the instructions given by Reinhard Heydrich in May 1941 to the leaders of the latter, the aim was to ‘mercilessly destroy all past, present and future opposition to National Socialism’[1] that is, to eliminate as many actual or potential enemies of the new Germanic faith and Empire as possible. In both cases, the action revealed a scale of values in complete opposition to all anthropocentrism or a scale of values completely devoid of hypocrisy. For war is in itself the negation of any anthropocentric faith or philosophy—especially war between men of different races and civilisations, some of whom regard the habitat of others as necessary, or favourable, to their development. Himmler remarked that the Anglo-Saxon pioneers in North America had ‘exterminated the Indians and only wanted to live on their native land’.[2]

And the fiercest anti-Hitlerites are forced to admit that he was right, and that there is no ‘respect for the human person’ in the attitude of the founders of the US towards the real Americans. It is all too easy, after the fact, when you have installed your democracy over the entire surface of a continent practically emptied of its inhabitants, whose race you have destroyed in the most cowardly way by alcohol, it is easy then, I say, to proclaim that the age of violence is over; to forbid others to carve out a ‘living space’ for themselves as you have carved out one for yourself and, should their effort end in failure, to bring them before a parody ‘International Tribunal’ as ‘criminals against humanity’.

This is easy. But it is an indictment of lies; of bad faith. It also accuses a secret and sordid envy: that of the dwarf towards the giant; that of the plutocrat in search of new markets, towards the warrior capable of frank and detached violence; that, too, of all the proud citizens of shaky colonial powers towards the conquering Third Reich, at the height of its glory.

In both actions—that of the Einsatzgruppen in Poland and Russia, and that against the Jews everywhere—the leaders of the Third Reich had men from conquered countries treated or allowed to be treated as the founders of the US had treated the Redskins, but with less tartuffery. They openly admitted that ‘the tragedy of greatness is to create new life by treading on corpses’:[3] corpses of which it doesn’t matter how many if the ‘new life’ is closer to its divine prototype; if it is more faithful to the supreme values than the life that is disappearing. And they sincerely believed it was, or would be (and indeed it would have been, if Germany had won the war).

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Editor’s Note: Some who come to comment on this site continue to do so without understanding that we are in a fight with the white nationalist POV. Here again is what we have said so many times:

This is a site for apprentices to fourteen-word priests (or a priestess, if a woman wants to become someone very similar to Savitri Devi, which I consider highly unlikely).

The gulf between the priest and the white nationalist is that the former has already transvalued Christian values to pre-Christian values, and regards the genocide of enemies as highly moral and laudable. The latter suffers from what we call ‘ogre of the superego’ inspired by Christianity, thus imagining the Nazis as if they weren’t killers but good Christians (like the Americans).

Those who want to know the real history of the Third Reich would do well to note that, among Reich sympathisers, the most knowledgeable don’t go around denying the genocides committed by the Nazis (e.g., Max Weber and David Irving). Or don’t they still notice these German words?


[1] Quoted by André Brissaud in Hitler and the Black Order, 1969 edition, page 319.

[2] Confidences in Kersten (see Kersten’s book, Les mains du miracle, page 319).

[3] André Brissaud, Hitler and the Black Order, 1969 edition, page 309.

Reflections of an Aryan woman, 57

But that is not all. One of the most depressing features of the Dark Age drawing to a close is, certainly, the disorderly proliferation of man.

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Editor’s note: From my childhood I became a racist when we would visit the centre of the great mongrel metropolis. What my eyes saw is what I’d eventually come to call ‘the Neanderthal marabunta’.

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Malthus, more than a hundred and fifty years ago, had already pointed out the dangers of this, but only from an economic point of view. Our optimists today try to answer him by evoking the new possibilities of exploiting the land, and even the sea, which, according to them, would allow the human population of the planet to increase fivefold or even tenfold without worry. But the dangers remain, and are becoming more and more apparent, because the overall increase in the number of people is no longer ‘arithmetical’ but geometrical. And it seems that now, more than a quarter of a century after the defeat of National Socialist Germany, the point has been reached beyond which nothing, other than a gigantic external intervention, human or divine, can stop it, and even more so to decrease the world’s population to the level where it would cease to endanger the natural balance.

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Editor’s note: So far my insistence on pointing out Chris Martenson’s course (summary: here) has not made a dent in the racialists’ worldview. Savitri ignored scientific data on what now is called peak oil because neo-Malthusian studies weren’t yet popular. Never mind that Martenson and others who talk about energy devolution are normies. What matters is whether their calculations are correct. As I have also said several times, among the racialists only the Austrian-Canadian Ernest Ronin has predicted that when energy devolution hits the fan, later in this century, a window of opportunity will open for our cause.


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The Führer, more than anyone else, was aware of the catastrophe that the overpopulation of certain regions of the earth already represented (and increasingly does represent), and not only because of the inevitable push, in the more or less short term, of the ‘hungry’ against the ‘haves’. What he feared most of all was the gradual disappearance of the natural elites, the racial elites, under the rising tide of biologically inferior multitudes, even if here and there some dikes could be erected to protect us. For it is to be noted that, at least in our time, it is generally the least beautiful and least gifted races, and within the same people the less pure elements, that are the most prolific.

What the defender of the Aryan elite also feared was the lowering of the physical, intellectual and moral standards—the loss of quality—of generations to come. This is, in fact, a result, statistically fatal, of the unlimited increase in the number of humans, even of the ‘good race’, as soon as natural selection is undermined by the widespread application of medicine, surgery and especially preventive hygiene: factors of reverse selection.

Thus, his programme for the purification of the German people (and, if he had won the war, of the peoples of Europe) included, in parallel with the sterilisation of incurable people who were able, despite of everything, to justify their existence by some useful work, the pure and simple physical elimination (without suffering, that is to say) of beings who were only human in the form such as monsters, idiots, mentally retarded people, lunatics, etc.

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Editor’s note: This reminds me of something funny. A few years ago, on a typical American white nationalist forum, a commenter said with conviction that the Third Reich’s eugenics programme was just another slander, similar to the holocaust myth. That happened a few years ago. What these folk didn’t realise, and still don’t get it, is that the Reich represented a transvaluation to pre-Christian values. In other words, axiologically the anti-Semites on the continent where I live are still Jew obeyers, a term I explained a couple of days ago.

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It was conceived in the sense of a definitive return to healthy Nature, which prompts the bird to throw the malformed chick out of the nest; also, in the spirit of the breeder who, from the litters of his female dogs or mares, removes and eliminates without hesitation the deformed subjects, or those too weak to survive without constant care. It was conceived in the spirit of the divine Lycurgus, the lawgiver of Sparta. And it is known that Lycurgus’ laws were dictated to him by the Apollo of Delphi, the ‘Hyperborean’.

Unfortunately, this programme was only just beginning to be implemented. The fierce opposition of the Christian churches, both Catholic and Protestant, resulted in a ‘postponement’ of the drastic measures it contained. Adolf Hitler was too much of a realist to confront head-on, in the midst of war, the prejudices that eleven hundred years of Christian anthropocentrism had embedded in the psyche of his people, and to brave the indignant sermons of a few bishops, such as von Galen of Münster. It would have been difficult to put these prelates (and this one in particular) under arrest without risking a highly inappropriate disaffection with the regime among their flock. This is how (among others) the ten thousand or so mentally retarded in the Bethel asylum near Bielefeld survived the fall of the Third Reich. I repeat: unfortunately.

It remains true that the physical elimination of human waste was, together with the sterilisation of the incurably ill but still ‘usable’ as ‘economic factors’, an essential aspect of Adolf Hitler’s fight against decadence. The pure and simple suppression of medicine and preventive hygiene was, logically, another aspect. And it would, no doubt, have been another aspect in a victorious Germany which would have dominated Europe, and would have had nothing to fear from the threat of prolific multitudes, massed in the East, under the command of leaders who had identified the old cause of Panslavism with that of Marxism-Leninism.

But, given the tragic reality of this threat—and the threat represented, in the longer term, and for quite different reasons, by the overpopulation of the whole Earth—it was first of all this foreign proliferation that putting a brake was needed.

Reflections of an Aryan woman, 50

There is no shortage of opponents of Marxism. They range from those who condemn all violence and are frightened by the known episodes of ‘class struggle’ in Russia and China, to those who reproach the Communists for their atheism and materialism, to those who own some property and are afraid of losing it if they have to live under the sign of the Sickle and Hammer.

Many oppose it in the name of some political doctrine, usually embodied in a ‘party’, which, if it attacks the ‘subversive’ character of Marxism, is itself no less subversive, and for the same deep reasons. This is the case with the adherents of all democratic parties, whose common denominator is to be found in the belief in the ‘equality in law’ of all men, and hence the principle of universal suffrage, of power emanating from the majority. These people don’t realise that Communism is in its infancy in this very principle, as it was already in Christian anthropocentrism (even if it is a question of the value of human souls in the eyes of a personal God who infinitely loves all men). They don’t realise that it is and can only be so, for the reason that the majority will always be the mass—and increasingly so, in an overpopulated world.

Only those who are faithful to any adequate expression of immemorial Tradition, and in particular to any true religion or to any Weltanschauung capable of serving as a basis for a true religion—any worldview which is ultimately based on the knowledge of the eternal and on the will to make it the principle of the socio-political order—, are fundamentally opposed to Marxism.

Now, disregarding the apparent paradox of such an assertion, twenty-five years after the collapse of the Third German Reich I dare to repeat that the only properly Western doctrine which (after the very old Nordic religions which Christianity persecuted and gradually killed between the 6th and 12th centuries) fulfils this condition is Hitlerism.

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Note of the Editor: Once more, Savitri didn’t know about the apocalypse of whites that also represented, in the 4th and 5th centuries, the violent destruction of the classical world by fanatic Christians. We cannot blame her. Books like this one had not been published! More recently than Savitri’s time, even Mauricio didn’t know about the blackest page of ancient history, as he commented yesterday.

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This is the only Weltanschauung infinitely more than ‘political’ that is clearly ‘against Time’ in accordance with the eternal. It is the only worldview which, in the long run, will triumph both over Marxism and the general chaos to which it will have led the world—and this, no matter how great the material defeat of its followers may have been yesterday, and no matter how hostile millions of men may be about it today. Only a total recovery can succeed a total subversion: a glorious beginning of the cycle at a lamentable end of it.

But our opponents won’t fail to draw everyone’s attention to the eminently ‘anti-traditional’ character of more than one aspect of National Socialism, both during the Kampfzeit, before 1933, and after the seizure of power. If it is ‘subversive’ from the viewpoint of eternal values to preach the ‘class struggle’ with a view to the ‘dictatorship of the proletariat’. But wasn’t it equally subversive to rise to power democratically thanks to universal suffrage, by relying on a succession of electoral campaigns (on the protection of young fighters, for the most part as ‘proletarian’ in their behaviour, as the Communists whose attacks they repelled during meetings and whom they overcame in street battles)? Wasn’t it to be so, to keep this power, which came from the people—the masses—and to omit the reestablishment of the old monarchy despite the last and fervent recommendation of Marshal von Hindenburg, President of the Reich?

On the other hand, didn’t several German banks[1] as well as industrial magnates[2] subsidised the NSDAP, thus making the success of the National Socialist Revolution depend, in part, on the power of money and running the risk of making it considered, despite its popular appearance, the supreme defence of the ‘capitalist’ order as it already existed—that is to say, a society extremely distant from the traditional ideal?

Finally, it may be said, how can it be denied that, even after the seizure of power the Third German Reich was far from presenting the appearance of an organism inspired from top to bottom by the vision of the cosmic hierarchy? The famous author Hans Günther himself, apparently disillusioned, wrote to me in 1970 that he had, unfortunately, seen in it ‘an ochlocracy’ rather than the aristocratic regime he had dreamed of. And one cannot categorically reject without discussion this judgement of one of the most prominent theorists of Hitler’s racism before the disaster of 1945. The judgement, while undoubtedly excessive, must, in more than one particular case, certainly express some regrettable reality.

Let’s never forget that we are approaching the end of a cycle, and that the best institutions can therefore only exceptionally have a semblance of the perfection of the past. For everywhere, and the post-war period has amply proved this, there are more and more two-legged mammals and fewer and fewer men in the strongest sense of the word. No doctrine should therefore be judged by what has been accomplished in the visible world in its name.

The doctrine is true or false depending on whether or not it is in unison with that direct knowledge of the universal and eternal which only a steadily diminishing minority of sages possesses. It is true—it cannot be repeated often enough—regardless of the victory or defeat of its followers, or so-called followers on the material plane, and regardless of their weaknesses, foolishness, or even crimes. Neither the atrocities of the Holy Inquisition, nor the scandals attached to the name of Pope Alexander VI Borgia, take anything away from the truth of the vision of the ‘intelligible world’ that a Master Eckhart, for example, or some initiated Templar, may have had through Christian symbolism. And the same is true of all doctrines.

We must therefore be careful not to impute to Hitlerism the faults, weaknesses or excesses of people with power, to any degree whatsoever, under the Third Reich or during the period of struggle (Kampfzeit) from 1920 to 1933, and especially the faults or excesses committed against the spirit of the Weltanschauung and the Führer’s dream, as there seemed to be so many. In German society, as it was under the growing influence and effective rule of the Führer during the Kampfzeit and afterwards, we must see only the Führer’s efforts to mould it according to his dream, or to prevent it from evolving against that same dream. We must try to understand what he wanted to do.

Already in the official National Socialist texts addressed to the general public—in the Twenty-five Points, which form the basis of the Party programme; and above all in Mein Kampf where the great philosophical directives of the latter are traced out even more clearly—it is visible that the Movement was directed against the most cherished ideals and the most characteristic customs of the eminently decadent society, which had grown out of the Liberalism of the 18th and 19th centuries.

Lending at interest, financial speculation, and any form of gain alien to a creative endeavour, as well as the exploitation of vice or silliness in a press, literature, cinema or theatre envisaged above all as a means of making a profit, are condemned with the utmost rigour. Moreover, the very principles of modern Western civilisation—the equality of all men and all races in law, the idea that ‘law’ is the expression of the will of the majority, and ‘nation’ the community of those who, whatever their origin, ‘want to live together’; the idea that perpetual peace in abundance, the fruit of man’s ‘victory over nature’ represents the supreme good—are attacked, ridiculed and demolished in a masterly manner.

Natural law, the law of the struggle for life, is recognised and exalted on the human level as on all other levels. And the primordial importance of race and personality—the two pillars of the new faith—is proclaimed on every page. Finally, this new faith, or rather this new conception of life (neue Audassung) for the Führer and the few, is not a question of ‘faith’ but true knowledge. It is characterised as ‘corresponding to the original meaning of things’[3] which says a lot, this ‘original meaning of things’ being none other than that which they take on in the light of Tradition.

We can therefore, without going any further, affirm that everything in the history of the National Socialist Party that doesn’t seem to coincide with the spirit of a struggle ‘against Time’ is a matter of the tactics of the struggle, not its nature or purpose. It was under the pressure of hard necessity, and only after he had failed on 9 November 1923 in his attempt to seize power by force that Adolf Hitler, released from his Landsberg prison but now deprived of all means of action, had recourse—reluctantly to be sure—to the slow and long ‘legal way’, that is to say, to the repeated appeal to the voters and the gradual conquest of a majority in the Reichstag. It is well known that his first move after taking power ‘by democratic means’ was to replace the authority of the many with that of one, namely his own at all levels; in other words, to abolish democracy: to bring the political order into line with the natural order as far as possible.

It was under the pressure of a no less compelling material necessity—that of meeting the enormous expenses involved in the struggle for power in a parliamentary system with its inevitable election campaigns—that he had to accept the help of the Hugenbergs, the Kirkdorfs, the Thyssens, Dr Schacht and later Krupp, as well as of a host of industrialists and bankers.

Without it, he couldn’t have risen to power fast enough to block the road to the most dangerous forces of subversion: the Communists. For money is, more than ever, in a world which it increasingly dominates, the ‘sinews of war’ and politics. Does this mean that the Führer was subservient to money or to those who had given him money during the Kampfzeit? Does it mean that he made any concessions to them after taking power?

Far from it! He allowed them to get rich insofar as, in so doing, they served the national economy effectively and gave the working masses what he had promised them: abundance through work insofar as, subject to his authority, they continued to help the Party, i.e. the state, in peace and war. He kept them in their place and their role—like a king and the merchant ‘caste’ in a traditional society—thus showing both his realism and wisdom.

On the other hand, the (at least partial) ‘ochlocracy’ that has so often been attributed to National Socialism was, in fact, only the inevitable corollary of Adolf Hitler’s obligation to come to power by relying, quite democratically, on the majority of the electorate. It wouldn’t have existed if the putsch of 9 November 1923 had succeeded and had given him free rein to remake Germany according to his immense dream. It wouldn’t have existed because he wouldn’t have needed the collaboration of hundreds of thousands of young people ready to do anything: to strike blows as well as to receive them, to maintain in the vicinity of his massive propaganda meetings, and in the halls themselves, an order constantly threatened by the physical attacks of the most violent and implacable elements of the Communist opposition.

To conquer Germany ‘democratically’ he had to show himself, to be heard, hundreds and hundreds of times to convey to the public his message: part of his message, at least that which would induce the masses to vote for his party. The message was irresistible but it had to be communicated. And that would have been impossible without the wolf pack, the SA[4], who ruled the streets and who, at the risk of their own lives, ensured the Führer’s silence and safety amid his audience.

Adolf Hitler loved his young beasts, madly attached to his person, eager for both violence and adoration, many of whom were former Communists who had been won over to the holy cause by the fascination of his words, his looks, his behaviour and his doctrine in which the son of a proletarian saw something more outrageous, more brutal, and therefore more exalting than Marxism.

He loved them. And he loved the latest of their supreme leaders of the Kampfzeit, under whose orders he himself had once fought in the war: Ernst Röhm, who had returned from Bolivia, from the end of the world, at his call in 1930. He willingly turned a blind eye to his deplorable morals and saw in him only the perfect soldier and genius organiser.

And yet… he resigned himself, despite everything, to having this old comrade killed, or to let him be killed—almost the only man in his entourage who was on a first-name basis with him[5]—as soon as he was convinced that the turbulence of this troop, so faithful though it was, its spirit of independence and especially the growing opposition which was emerging between it and the regular German army could only lead precisely to ochlocracy, if not to civil war; in any case, only to the weakening of Germany.

One could compare this tragic but apparently necessary purge of June 30, 1934 with the most Machiavellian settlements of accounts in history; for example, the execution without trial of Don Ramiro di Lorqua on the orders of Caesar Borgia—with this crucial difference, however: that, while the Duke of Valentino had in mind only power for himself, the Führer aimed infinitely higher. He wanted power to try, in a desperate effort, to reverse the march of Time against itself, in the name of eternal values. There was nothing personal in his struggle at any stage.

And if, despite the fervent desire of Field Marshal and Reich President von Hindenburg, he rejected any idea of restoring the monarchy, it was not out of ambition either. It was because he was aware of the vanity of such a step in terms of values and true hierarchies. The monarchy ‘by divine right’, the only normal one from the traditional point of view[6] had, for centuries already, lost all meaning and justification in Europe.

The Führer knew this. It was not a question of trying to restore a shaky order by reinstalling a parliamentary monarchy presided over (there is no other word) by William II or one of his sons. He wanted to build a new order, or rather to resurrect the oldest order: the ‘original’ order in the strongest and most durable form it could take in this century.

And he knew that, by the choice of those forces of life which, throughout any cycle of time, untiringly oppose the ineluctable current of dissolution, he—the eternal Siegfried, both human and more than human—held both the legitimate power in this visible world and the legitimate authority emanating from beyond: the ‘power of the two Keys’. With him at the top, the pyramid of earthly hierarchies was to gradually resume its natural position, once again depicting in miniature, first in Germany, then throughout Europe and the Aryan world: the invisible Order which the Cosmos depicts in large.

It was in the name of this grandiose vision of ideal correspondences that he rejected, with equal vigour, Marxism: a doctrine of total subversion; Parliamentarism in all its forms, always based on the same superstition of quantity; and ochlocracy, a source of disorder, and therefore of constant instability.

But the traditional character of his wisdom is to be sought even more in the few texts that give us his secret, or at least intimate, talks, his open-hearted confidences in front of a few selected people, than in his writings or speeches addressed to the general public.


[1] The Deutsche Bank, the Commerz und Privat Bank, the Dresdener Bank, the Deutsche Credit-Gesellschaft, etc.

[2] E. Kirkdorf, Fritz Thyssen, Voegler, Otto-Wolf von Schröder, then Krupp.

[3] ‘…unsere neue Auffassung, die ganz dem Ursinn der Dinge entspricht…’ (Mein Kampf, 1935 edition, page 440).

[4] Sturmabteilungen or Storm Troops.

[5] With some of his other early collaborators, such as Gregor Strasser.

[6] The elective kingship of the ancient Germans, that of the Frankish warrior raised to the flagstaff by his peers, was also ‘of divine right’ if we admit that the ‘divine’ is none other than the pure blood of a noble race.

Reflections of an Aryan woman, 46

Maybe you could admit it, if it was about a politician. But the Leader of National Socialist Germany was something else entirely. He represented, as I have said, the most recent of the visible and tangible manifestations of Him who periodically returns to lead the struggle ‘against Time’ which has been going on, intensifying, since the end of the unthinkable Golden Age, far, far behind us, and which, at the same time, announces the next Golden Age: the blessed beginning of the next cycle.

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Editor’s note: It seems to me that here I’ll differ with Savitri (I don’t think the Golden Age existed), but for the moment I won’t enter into the discussion because I haven’t yet read The Lightning and the Sun. I’ve ordered a hard-cover copy from Counter-Currents Publishing since last month, but for some reason I haven’t received it yet. Only when I read The Lightning and the Sun, considered Savitri’s magnum opus, will I know whether I will disagree with her on this point. In the meantime, let’s stick with the book she wrote in French:

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Any action he may have taken in the direction of Time can only be fully explained in the light of his mission against Time, of his desperate effort at recovery accomplished in the present conditions of the world, that is, very close relatively speaking to the end of the present cycle. It is the action of an initiate, and therefore of a visionary (not in the sense of a victim of hallucinations but in the sense of a man capable of considering time, including the time in which he lived and the people who lived with him from the point of view of the eternal present); the action of a prophet, a realist as all true prophets are.

He saw very clearly, and it was not necessary to be an initiate or a prophet, the growing interest of the masses in the material pleasures of life, and the absurdity of any effort to distract them from it. He understood that in an age increasingly dominated by technology it cannot be otherwise. More than that, he understood that, deep down, it had never been otherwise; that only the nature of the ‘material amenities’ could change, not the tendency of the majority of people to give them enormous importance—and this for the simple reason that the masses are the masses, everywhere and always. He knew that while human races are unequally gifted, so are men within the same race, or even the same people; that, in particular, alongside the German elite which all his efforts tended to promote, there was—and always would be, even after the installation of the National Socialist ‘new order’—the masses.

In an interview reported by Hermann Rauschning (a man who has become the enemy of the Hitler faith to the very extent that he has begun to grasp at least some aspects of it and whom, therefore, we must believe whenever the words he quotes are really in the mind of the person who is supposed to have uttered them) the Führer sets forth, as early as the summer of 1932, his conception of the German social order as it must, in his eyes, emerge from the revolution he is leading. ‘There will be’, he said, ‘a class of lords from the most diverse elements, which will be recruited in the struggle and will thus find its historical justification. There will be a crowd of the various members of the Party, ranked hierarchically. It is they who will form the new middle classes. There will also be the great mass of the anonymous, the collectivity of servants, the miners ad aeternum. It doesn’t matter whether they were farm owners, workers or labourers in the former bourgeois society. The economic position and social role of the past will no longer have the slightest significance.[1]

There was, therefore, and there must have been for him, even within the good and brave German people he loved, a mass that was irreducibly ‘minor’: a sympathetic mass, to be sure, because of the good Aryan race despite its naivety from which exceptional individuals could sometimes emerge and stand out; but, on the whole, a mass nonetheless with all the mediocrity that this word suggests. It was to them that the Führer offered an increasingly standardised life, full of amenities within their reach, material amenities above all, it goes without saying: the cheap house (which could be dismantled and reassembled) whose parts, the same everywhere, would be easy to find; the radio, the typewriter, and other cheap conveniences.

One only has to remember how much of an artist he was to the core, and in particular how much he had an innate sense of everything that ‘looked good’, to imagine the secret contempt he must have felt for any uniformity from below: a pitiful caricature of unity, the principle of creative synthesis.

One only has to think of his lifestyle—his legendary frugality, in the most beautiful surroundings possible; the fact that in Vienna, for example, during the years of misery that were to mark him so deeply, he went without food to afford a place in the ‘henhouse’ and to hear and see some of Wagner’s opera—to measure the gulf that separated him from all vulgar humanity, and especially from a certain fat type of Teutonic plebeian, whose conception of happiness is schematically, but forcefully and aptly, evoked in the title of a record emanating from the satiated Germany of 1969, Sauerkraut und Bier. This type didn’t wait for 1969 to appear but was widely represented among the crowds who, between 1920 and 1945, cheered Adolf Hitler, voted for him and, especially after the seizure of power, flocked to the Party and helped to increase its membership to fourteen million.

This abyss between the Führer and the densest folk, physically and intellectually, or the most mediocre of his people didn’t prevent him from loving them. He saw, beyond their narrow-minded individuality, the beautiful children who could spring from them, blood having many mysteries. And he saw the Reich, which he was reshaping from top to bottom to make it the centre of a pan-Aryan Empire, and he knew that ‘in their place’ they were part of it.

And if, understanding their limitations and the impossibility of making them overcome them, he offered them each a comfortable material life, ‘pleasant’ in its growing uniformity—a life which he didn’t offer at all to the elite—he also offered them, in the increasingly grandiose public ceremonies, the interminable parades, the music of battle songs through the paved streets, the nightly processions by the light of real torches; the Harvest festivals; the Labour festivals; the Youth festivals; the magnificent annual Party meetings in Nuremberg for days on end with countless red flags with black swastikas on a white circle at the foot of giant pylons at the top of which the flame from the massive bronze cups, the morning to evening in the bright sunshine, and from evening to midnight under the unreal phosphorescence of the columns of light faltering from the floodlights all around.

He offered them, I say, in all this, as well as in his radio speeches, and above all in the magnetism of his presence: an atmosphere such as no people had yet had the privilege of experiencing. The less intuitive, the less artistic, the densest people were subjected to this magical atmosphere which lifted them despite of themselves, above themselves; which transformed them little by little, without their knowledge, by the mere fact of the almost daily intoxication which it poured upon them: the intoxication of beauty; vertigo of strength; repeated contact with the very egregore of Germany which possessed them, pulling them out of their insignificance and returning them for a moment to what was eternal in them, the bewitching rhythm of the ‘Sieg! Heil!’ from five hundred thousand chests.

They were under this spell, and as long as they remained ‘under the spell’ they were great—greater than all peoples; greater than the men, Germans or foreign visitors, who, individually more refined, more intelligent, better than each of them, remained, for some reason or other insensitive to this spell in the strongest sense of the word. For they participated in the divine power which emanated from Him who called them to battle against the sinister Forces of decadence. They were encompassed in the beauty of His dream. And it is enough to remember the imposing solemnities of the Third Reich, if one has seen any, or to read a description of them in person (for example, Robert Brasillach’s description of the Party Congress in Nuremberg in September 1935 in his novel The Seven Colours), or just to look at good photographs of them in the few surviving albums of the period, to realise how beautiful they were—beautiful and popular—and how different they were from the official celebrations, even with military parades, of other countries under other regimes.

Unlike the organised displays of collective patriotic fervour that the governments of the ‘free world’ periodically (though increasingly rarely) regale their citizens with, there were no weary faces, no dull faces, no signs of reluctant participation or boredom. And, unlike the parallel collective demonstrations of the communist world there was nothing vulgar about them. There were no monstrous, oversized daguerrotypes of the dictator, or some ‘people’s father’ ideologue, living or dead, posted on the surrounding buildings or marching with the political, military and paramilitary formations, brandished high above their ranks; none of these heterogeneous bands daubed with demagogic slogans; nothing, I repeat, absolutely nothing of the pasteboard paraphernalia of the delirious proletarian.

There is more. These extraordinary solemnities of National Socialist Germany were beautiful in the sense that works of art of cosmic significance are beautiful. Not only was there a profusion of the immemorial swastika on the folds of the red, white and black banners (themselves symbolic colours), on the immense banners, on the men’s armbands, on the granite of the stands from the top of which the Führer was communing with his people.

It was a metaphysical symbol and not a mere image recalling such and such human activities, or ideas to the measure of man; but the gestures that were performed there, the words that were repeated there, unchanging on every occasion: symbolic, liturgical. Let us think, among other things, of the consecration of the new flags that Adolf Hitler put, one by one, in contact with the old ‘Blood Standard’: all charged with the magnetism of the dead of November 9, or of the ritual dialogue of the Führer with the leaders and young recruits of the peasant formations of the Arbeitsdienst, standing in perfect order before him, armed with their shovels like soldiers with their rifles: ‘Are you ready to fertilize the holy German land?’ – ‘Yes; we are ready’.

These solemnities were themselves symbolic: gigantic sacred dramas, mysteries where the attitude, the word, the creative rhythm and the silence in which the hundreds of thousands communed with the Centre of their collective being evoked: the hidden meaning, the eternal meaning of the New Order.

Only He who returns from age to age could, amid the reign of excessive technology—and mind-numbing standardisation—delight the working masses, and make them participate in such mysteries; transfigure them, infuse them if only for a few brief years—even the densest human specimens among them!—the enthusiasm of the regenerate.


[1] H. Rauschning, Hitler Told Me translated from the German by A. Lehmanu 13th edition, Paris 1939, page 61.

Reflections of an Aryan woman, 45

(Editor’s Note: A model of Hitler’s plan for Berlin formulated under the direction of Albert Speer, looking north toward the Volkshalle at the top of the frame.)

The enormous industrial, technical and material development of the Reich, which was the inspiration long before the war in 1939, was due to the willingness to fulfil everything Hitler had promised as soon as he took over the government. More than seven million unemployed people had their eyes on him. They had voted for him, for his workers’ party. They had—and their sons had often helped him—to hold the streets where for thirteen years his followers and the Communists had clashed. He could not disappoint them. Besides, he loved them. Ten years later, at the height of his fame, he would still speak with the emotion of ‘the humble’ who had joined his Movement ‘when it was small’ and could be thought doomed to failure.

It was impossible to keep seven million unemployed people busy and to restore strength and prosperity to a country of eighty million people—prosperity being the primary source of strength—without intensively promoting industry and undertaking all kinds of public works. The factories that had been closed due to the unstable political and economic situation of the Weimar Republic soon began to operate at full capacity, and an unprecedented fever of construction, transformation and gigantic remodelling took place throughout the Reich.

It was then that hundreds of kilometres of four-lane autobahns were laid out, lined with forests, and admired by all travellers who had the good fortune to visit Germany at that time (or even later, as most of these grandiose roads still exist). It was then that some of the great architectural ensembles that were the glory of Hitler’s Germany were built such as, in Munich, the monument to the Sixteen who fell on 9 November 1923, or the Brown House; or in Berlin, the New Reich Chancellery or in Nuremberg, at the Zeppelin Wiese Stadium, the monumental staircase dominated by a double peristyle linking three enormous pylons with massive bronze doors, one central; two lateral, from the top of which on the great solemnities of the Party the Führer saw the S A and SS formations parade; those of the Hitler Jugend of the ‘Labour Front’ and the German Army from which he would harangue the multitudes that overflowed the stands and the immense grounds.

These works of art and masonry, which Robert Brasillach called ‘Mycenaean’ to show their overwhelming power—which others have likened to the most imposing works of Roman architecture—were, in Adolf Hitler’s mind, intended to last. And they would have lasted, defied the centuries, if Germany had won the Second World War. They had occupied thousands of workers, at the same time capturing them in their greatness as Germans. Adolf Hitler also wanted the most modern industry—that which allows a country, increasingly populated in a world of galloping demography, to indefinitely increase its production and raise its ‘standard of living’ and remaining independent of foreigners if not beating them on his own ground—helped his people to grasp their greatness.

He understood very well that technology was not everything but that it was of little importance compared to other areas, such as the quality of man. But he also realised that without it there was, in the present world, the world corresponding to the advanced stage of the Dark Age, neither power nor independence possible; nor survival worthy of the name. He was as aware of this fact as the realist leaders of traditional Japan may have been at the time of their forced choice in 1868, or as some of the men who took it upon themselves in India after 1947 to reject Gandhi’s archaic conception of autarky and to proceed with the industrialisation of the country against his will.

But he was, as a European and especially as a German, conscious of the fact that, imperfect as it may be compared with the splendid Aryan creations of the past, recent or remote, modern technology, the daughter of experimental science, is nevertheless, in itself, an achievement of the master race and a further argument in favour of its superiority.

He certainly didn’t put it on the same level as the work of the classical German musicians, in particular, nor that of Richard Wagner, his favourite composer, nor that of the builders of Gothic cathedrals or ancient temples; nor that of the Aryan sages, from Nietzsche to the Vedic bards, via Greek thought. However, he saw in it the proof that the last and grossest achievement of man in the Dark Ages, the only great achievement of which he was still capable, when neither true art, nor pure thought, but still a product of Aryan genius.

This, along with his desire to keep his people strong amid an increasingly mechanised world, led him to promote national industry and to do everything possible to raise the material standard of living of each of his compatriots. He was certainly interested in machines—every machine, from the most advanced machines of war, to the vulgar typewriters which avoid wasting time ‘deciphering doodles’. He spoke, they say, of each one with such precision of technical knowledge; the autodidact in this field as in all the others, left the specialists speechless.

He had a clear concern for the motor car. Not only could he discuss the various engine models with any experienced technician but loved this mode of transport. Speaking in a talk on February 3 to 4, 1942, about his memories of the Kampfzeit (the time of his power struggle) he said, among other things: ‘The first thing I did when I got out of Landsberg prison on December 20, 1924 was to buy my Kompressor Mercedes. Although I had never driven myself, I had always been a car enthusiast. I particularly liked this Mercedes. From the window of my cell in the fortress I followed the cars passing by on the Kaufbeuern road with my eyes and wondered if the time would ever come when I would drive again’.[1] Everyone knows the part he played in the creation and launch of the Volkswagen, the popular car with a solid mechanism that he would have liked to see in the possession of every German working-class or peasant family.

And he seems to have been, in yet other areas of everyday life, anything but an opponent of standardisation. Here, for example, is what he said in a talk of 19 October 1941, reported in his Tischgespräche translated into French under the title Libres Propos sur la Guerre et la Paix:

‘Building a house should consist of nothing more than an assembly which would not necessarily lead to a standardisation of housing. One can vary the number and arrangement of the elements, but they must be standardised. Anyone who wants to do more than is necessary will know what it costs. A Crésus is not looking for a ‘three-room apartment’ at the lowest price. What is the point of having a hundred different models of washbasins? Why are there differences in the size of windows and doors? You move to a new flat and your curtains can’t be used anymore. For my car I can find spare parts everywhere, not for my flat… These practices only exist because they are an opportunity for those who sell to make more money. In a year or two this scandal will have to stop’.

‘In the field of construction, the tools will also have to be modernised. The excavator still in use is a prehistoric monster compared to the new spiral excavator. What savings could be made here through standardisation! Our desire to provide millions of Germans with better living conditions forces us to standardise and thus to use standardised elements wherever necessity doesn’t dictate individual forms’.

‘The mass will only be able to enjoy the material pleasures of life if it is standardised. With a market of fifteen million buyers, it is quite conceivable that a cheap radio set and a popular typewriter could be built’.

A little further on, in the same talk, he says: ‘Why not give typing lessons in primary school instead of religious education, for example? I wouldn’t mind that’.

It seems difficult to go more resolutely in what I have called ‘the direction of time’: to willingly accept the side that perhaps is most repulsive: this tendency, precisely, to uniformity from below, to the serial hatching of objects all similar, of identical tastes, of interchangeable ideas, of interchangeable men and women; of living robots, for how can’t we feel that the uniformity of the intimate environment facilitates the uniformity of people? Is this the Fighter against this general decadence which characterises our ‘end of cycle’, the One who returns from age to age to take over the increasingly heroic, desperate struggle against the tide of Time, or is it a flatterer of the appetite for cheap comfort, a demagogue, who speaks in this talk?

If one can still pay tribute to the Aryan genius in the most stunning inventions of modern technology, it can no longer be a question about that here. Should we then admit the existence of a profound contradiction in the very personality of the Führer, of an opposition between the Architect of superhumanity and the politician eager to please the plebs by providing them with ‘better living conditions’?


[1] Libres Propos, p. 75.

Published in: on November 8, 2021 at 1:18 pm  Comments Off on Reflections of an Aryan woman, 45  

Reflections of an Aryan woman, 44

But this new world, inspired by eternal principles, this environment generating demigods of flesh and blood, had to be forged from the already existing human material and the conditions, both economic and psychological, in which it found itself. These conditions evolved in the years before and after the seizure of power, especially during the war years. This must be taken into account if we want to understand both the history of the National Socialist regime and the feature that the Third German Reich had in common with all the highly industrialised societies of the modern era, namely the emphasis it placed on the application of science and material prosperity within everyone’s reach, presented as an immediate goal to millions of people.

We must never forget that ‘it was out of the despair of the German nation that National Socialism emerged’.[1] We must never lose sight of the picture Germany presented in the aftermath of the First World War: the economic collapse following the military disaster; the wanton humiliation of Europe’s most vigorous people, their sense of betrayal, the insistence of the Allied commissions on reparations under the terms of the infamous Treaty of Versailles; the growing threat, and then tragic reality, of inflation, unemployment, hunger and the Jewish usurer replying to the German mother who had come to sell her wedding ring for an already paltry sum: ‘Keep it! You’ll come back next week and give it to me for half that price!’ But…

‘The cloud is already less dark where the dawn shines
And the sea is less high and the windless rough’

He who, ‘from age to age’ takes human form and returns ‘when Justice is trampled, when evil triumphs’ and restores order for a time, was watching, incognito, lost in the crowd of the desperate. He rose; he spoke as Siegfried once spoke to the Valkyrie; as Frederick Barbarossa, emerging from his mysterious cave, must one day speak to his people. And prostrate Germany felt the divine breath pass over her. And she heard the irresistible Voice: the same; the eternal.

And the Voice said: ‘It is not the lost wars that ruin peoples. Nothing can ruin them, except the loss of that power of resistance which lies in the purity of blood’.[3]

She said: ‘Deutschland erwache!’, ‘Germany wake up!’ And the haggard faces, and the weary faces—the faces of men who had done their duty and yet lost everything; of those who were hungry for bread and hungry for justice—arose; the dull eyes met the glowing gaze of the living Unknown Soldier, a simple corporal in the German army who had like them ‘made war’.

And they saw in him the immortal gaze of the red-bearded Frederick, whose return Germany awaits; of the One who has returned a hundred times over the centuries, in various places under various names, and whose return the whole world awaits. From the depths of the dust Germany has cried out its allegiance to him. Galvanised, transfigured, she rose and followed him. She gave herself to him in the fervour of her reconquered youth—to him in whom her atavistic intuition had recognised the Depositary of the Total Truth. She gave herself to him like the Valkyrie to Siegfried, conqueror of the Dragon, master of Fire.

‘Nowhere in the world is there such a fanatical love of millions of men for one’ [4] wrote Dr Otto Dietrich in a book about the Führer at the time. It was this love, the unconditional love of the little people—of the unemployed factory workers and craftsmen, the ruined shopkeepers, the dispossessed peasants, the unemployed clerks, all the good people of Germany and of a minority of inspired idealists—who brought to supreme power the God of all time back in the form of the eloquent veteran of the previous war. They recognised him by the magic of his words, by the radiance of his face, by the power of his every gesture. But it was his fidelity to the promises he made during the struggle for power that bound them to him unwaveringly, even in the hellstorm of the Second World War and—more often than the superficial observer thinks—beyond the absolute disaster of 1945.

What had he promised them? Above all Arbeit und Brot, work and bread, Freiheit und Brot, freedom and bread; the abolition of the Versailles Diktat, that treaty imposed on Germany with a knife at her throat and claiming to seal forever her position as a defeated and dismembered nation: a place in the sun for the German people; the right, for them, to live in honour, order and prosperity thanks to the virtues with which Nature has endowed them; the right, finally, to recover in their bosom their blood brothers, torn from the common fatherland against their will. (In 1918 the Austrian Parliament had, as is too often forgotten, voted unanimously to join Germany.)

Politicians, especially those who come to power ‘by the legal and democratic means’ as Adolf Hitler did, rarely keep the promises they have made from the electoral podium, or on their propaganda posters and pamphlets. Sincere patriots do not necessarily keep their promises. They are sometimes overtaken by events. They make mistakes, even when they have not lied. Only the Gods do not lie or make mistakes. They alone are faithful, always. Adolf Hitler kept in full all the promises he had made to the German people before taking power. More than that: he went beyond what he had promised.

And if the very fate of the Age in which we live had not stood in the way of his momentum; if it had not been too late for a final turnaround against the tide of Time to be possible, and too early to hope, so quickly (and so cheaply) for the end of this temporal cycle and the dawn of the next one, he would have given much more, both to his people and to the whole world.


[1] Free Remarks on War and Peace, p. 252.

[2] Leconte de Lisle, Les Erinnyes Part 2, iii.

[3] Mein Kampf, 1935 edition, p. 324.

[4] ‘Nirgends auf der Welt gibt es eine derart fanatische Liebe, von millionen Menschen zu einem….’

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Reflections of an Aryan woman, 43

In short, it is the ‘species’ (in other passages it is the ‘race’), that is to say, the most permanent, impersonal and essential aspect of the ‘people’ itself, that counts for the leader of the Third German Reich.

The people—his beloved German people—were to expand to the East, to colonise with the plough the immense spaces conquered by the war, build there a culture he wanted to be unprecedented; and this, not because they were ‘his’ people, but because they represented, in his mind, the nursery par excellence of a collective superhumanity; because, considered objectively, they were distinguished by qualities of health, of physical beauty, of a character of conscience, of hard work, of honesty, courage and loyalty; of intelligence both practical and speculative and of aesthetic sense: qualities which made them the ideal type of ‘the species’: the historical human closest to the ‘Idea of Man’ in the Platonic sense of the word.

______ 卐 ______

Editor’s Note: But apparently, according to this recent comment, those Germans are already gone. See my forthcoming entry on this subject right after I post the present one. Savitri continues:

______ 卐 ______

Because the Führer felt that he could, and indeed in our time was the only one who could have done it, he laid the foundations of a ‘Great Reich’ which would have been much more than a political entity. In the centuries that would have followed a National Socialist German victory, it was to gradually found a new, healthy and beautiful civilisation faithful to the fundamental laws of life (in contrast to modern society which denies them, or at least tries to thwart them): a peculiar civilisation within the Dark Ages into which we are plunged but centred, unlike that of Europe today, on the ceaseless struggle against the Forces of disintegration; against all softening and all uglification, against ‘the direction of history’ which is only decadence.

And it was to be up to this grandiose task that he had to practise the politics of the overflowing life; encourage the birth rate, certainly, but also not oppose natural selection; eliminate without hesitation the crazy, the weak, the mongrels and to ensure the survival of the best.

The elite of the best, the natural aristocracy, necessarily constituting a minority (and this, more and more as the Dark Ages progressed), was necessary to exalt the large family, to honour spectacularly the most fertile mothers, to do everything for the healthy, good-bred child, so that this minority would still be large enough to provide the framework for an indefinitely conquering organisation, as well as the creative core: the giants of art and thought of a superior culture.

The Führer repeatedly emphasised his plan to incorporate the Nordic elites—Scandinavian, Dutch, Danish, etc. into the Great Reich which he wanted to build, and sought the collaboration of Aryans (not necessarily ‘Nordics’) throughout the world. This alone would show how his racist philosophy and war aims transcended Germany, while retaining their roots there. And he would, if he had had the power to do so—that is, if he had won the war—have extended to all the Aryan elite of the earth his policy of encouraging fertility.

Two facts prove abundantly that for him these were quite different from projects ‘in the direction of Time’. The number of births was planned only because, without it, quality—already scarce, today, even among the superior races—risked becoming even scarcer: children destined to become men of exceptional value are not necessarily among the two or three first-born of their family.[1] We know what the race loses when an adult, or even a promising youth, dies. We don’t ‘know what we may be depriving the race of every time we prevent a child from being conceived, or remove it before it is born’.

On the other hand, the natural equilibrium between man and his environment was to be ensured not by any limitation of births (or pregnancies), but by the abolition of any intervention tending to encourage the survival of the weak or the ill-constituted by the quasi-permanent state of war on the ever-expanding frontiers of the Great Aryan Reich, and by the attraction which any activity that was both useful or simply beautiful and dangerous would have exercised on the young.

The Aryan world, dominated to some extent by regenerated Germany, was to be a world of the Strong; a world where, at least, their scale of values was to express the collective ethics. There, one had to cultivate a love of life and hard and beautiful action, contempt for human suffering and death; banish from it the preoccupation with ‘happiness’, the search for consoling illusions, the fear of the unknown and all kinds of weaknesses, pettinesses, futilities inseparable from decadent civilizations. It was to be a milieu capable of engendering and promoting a more-than-human aristocracy: the complete antithesis of the stultifying reign of anthropocentric materialism, either of the Communists or the ‘consumer societies’.


[1] Libres propos sur la guerre et la paix, translation by R. d’Harcourt, p. 74.

Published in: on November 4, 2021 at 12:31 pm  Comments Off on Reflections of an Aryan woman, 43