‘Woman Against Time’ excerpts

Editor’s note: Thanks R.W. for your contribution yesterday!

Below, some quotations from Woman Against Time: Biography and Collection of Letters and Articles of Savitri Devi (Wewelsburg Archives, 2017), a book that also contains texts from Savitri’s fans and friends.

I must confess I’m truly impressed: Exactly what I feel about some species of animals she felt it too (‘…seeing in the animal welfare legislation enacted in NS Germany the embodiment of cosmic law’)! And what Savitri felt about the archetype of Kalki I’ve also felt (under the name of ‘the exterminator of Neanderthals’)—decades before I discovered this eccentric writer!
 

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During the war, my mother—although 75 years old in 1940, 80 in 1945—joined the resistance movement in France. I did not know it naturally. There was no communication between Calcutta and Europe. She told me in 1946, when I visited her, and said also that if I had been present in France in 1944 and had actively worked against the resistance (as I then surely would have), she would have handed me over to the resistance.
 

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She [writes Kerry Bolton] was always a champion of animal welfare, as explicated in her last book Impeachment of Man, seeing in the animal welfare legislation enacted in NS Germany the embodiment of cosmic law…

A visit to Palestine in 1929 convinced her that Judeo-Christianity, whose outward observances in the Holy Land repelled her, was an alien intrusion into the West, distorting its natural spiritual evolution and imposing upon it a sterile monotheism and a servile philo-Semitism. It was in Palestine, she later said, that she first realised she was a National Socialist…

In 1932 she traveled to India, in search of the Aryan paganism that Judeo- Christianity had supplanted. On the subcontinent she sought ‘gods and rites akin to those of ancient Greece, of ancient Rome, of ancient Britain and ancient Germany, that people of our race carried there, with the cult of the Sun, six thousand years ago’. Her exemplar was Julian the Apostate, the fourth-century emperor who briefly restored paganism and the cult of the Sun to the Roman Empire…

Savitri was eventually arrested along with a comrade in February 1949, convicted of promoting national socialist ideas, and sentenced to six years imprisonment, of which she served only seven months, returning to Lyons in the summer of 1949…

In 1953 Savitri returned illegally to Germany on a self-styled pilgrimage, lasting four years, to the holy sites of National Socialism and Germanic paganism, visiting Braunau am In, Linz (where she met Hitler’s tutor), Berchtesgarden, the Berghof, the Feldherrnhalle, and Nuremberg. She lived for two years at Emsdetten in Westphalia at the home of an NS sympathiser, where she wrote Pilgrimage, completed Lightning and the Sun, and added to the stations of her pilgrimage the Hermanns-denkmal and the Externsteine, the former a monument honoring Hermann’s defeat of the Romans in A.D. 9, the latter a reputed pagan solar temple, where she experienced a mystical revelation of eventual Aryan victory.

Savitri returned to India in 1957, but was back in Europe three years later. The friendships she had made during her imprisonment provided entrée into murky world of post-war national socialism—she was already on friendly terms with such luminaries as Hans Rudel, Otto Skorzeny, and Leon Degrelle—and while living in London she became involved with the politics of the British Racial Right, attending, along with George Lincoln Rockwell, the international WUNS conference in the Cotswolds in 1962, site of the famous Cotswold Declaration…
 

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The New Mercury [writes R.G. Fowler] was closed by the British in late 1937 or early 1938, and all copies were confiscated… In January 2004, I traveled to India to do research on Savitri Devi and A.K. Mukherji. I searched without success in the National Archives in New Delhi and the National Library in Calcutta for copies of Bishan, Dhruba, the New Mercury, and The Eastern Economist. Copies of the New Mercury may still exist, however, in archives in England, Italy, and Germany. And copies of The Eastern Economist may still come to light in Japan. Any information about surviving copies of these periodicals would be greatly appreciated…

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I [Subrata Banerjee] remember her [Savitri] telling me once that animals were better than human beings…

She could not stand loud noise. The flat she used to live in, in Calcutta, was on a busy street and noisy. She used to plug her ears with the pillow and sometimes even sought refuge from the noise in the bathroom… She was known in the locality as the memsahib [White lady] who fed cats and dogs in the streets. That is how I located her residence. The place reeked with foul animal smells. [Editor’s Note: This is something I would never do at home.]

On 30 March 1981, she suffered a stroke which left her with partial paralysis on her right side, making it impossible for her to live on her own.

Subrata Banerjee’s closing reflections on Savitri [writes Fowler] are also interesting: ‘I could never accept her fundamentalist Hindu and Nazi views, but I remember my aunt as a very warm and loving person and even a lovable one, possibly because of her eccentricities’.

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I [Muriel Gantry] put the TV on for a short time to watch my usual soap-operas. But had to stop it as she got so upset… She said years ago that she would ban all radio and TV save for half an hour a day of propaganda…

I did get rid of a great deal of Savitri’s correspondence, but I did so at night—it would have looked odd had anyone come in while I was burning all that paper. [Editor’s Note: This was a crime. The next paragraphs are taken from Fowler’s self-interview:]
 

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Everyone wants to know more about the woman who worshiped Hitler as a divine avatar; the woman who criticised Hitler for being too kind; the woman who advocated animal rights but not human rights; the woman who would ban medical experiments on animals and do them on people instead—who would prefer to eat the flesh of an enemy than of an innocent lamb. But what is even more surprising than these views is the fact that Savitri Devi provides a consistent rationale for them…

Savitri Devi, who claimed quite candidly that she was a sceptic about the literal existence of the gods, but had an overwhelming desire to worship them nonetheless…

In my short essay on Savitri Devi and Paul of Tarsus, ‘Enemy and Exemplar’, I argue that Savitri understood her project to be analogous to that of Saint Paul. Paul took the life and ideas of Jesus, a failed prophet or perhaps merely a would-be revolutionary [Editor’s Note: Savitri ignored that Jesus did not exist] and created a religion that eventually triumphed over Rome and all of Europe.

Savitri Devi wished to be the Saint Paul to Hitler’s Christ. She too took a failed political leader and transformed him into a divine avatar around which she hoped to crystallise a religion that would serve as a vehicle for the eventual triumph of his ideas. This is a remarkably grandiose ambition for such a modest lady!

Her plans may be grandiose, but I hasten to add that this does not make them absurd or impracticable. After all, it took more than 300 years for Paul’s creation to triumph over Rome.

Savitri Devi died in 1982. Since then, interest in her works has grown dramatically. The religion she envisioned may indeed be taking shape. I would love to know what sort of impact Savitri Devi will have three centuries hence. If there are any white people left on the planet, I would like to think that Savitri Devi would have played no small part in ensuring their survival.

Savitri wanted very badly to go to Germany during Adolf Hitler’s time. World War II prevented her from ever going and seeing the nation and people she idolised and loved so much in her writings. But if she had, how do you think Adolf Hitler and the others would have received her?

I think that Savitri Devi would have been well-received by German National Socialists. She would have impressed them as a sincere, intelligent, talented, and energetic National Socialist. I am sure that they would have found a way to fully mobilise her talents for the cause. Even her eccentricities would not have held her back, for the National Socialist leadership was filled with artistic, even bohemian types and remarkably free of bourgeois prigs.
 

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Letter to Miguel Serrano:

My spontaneous answer to the six million story was: ‘A pity is was not sixteen million! Then the Jewish question would have been well-solved!’

Letter to Matt Koehl:

I had planned to sell my gold jewelry for the printing of this book. Unfortunately, on l March 1974 at 8 p.m. in a scooter carrying me (or expected to carry me) a short distance from here, I was assaulted by a man who jumped in the scooter, with the agreement of the driver, who at once pulled down the flaps, gagged me, sat on me to keep me immobile, and stripped me of all I had: twenty-seven gold bangles; a heavy gold chain (some one hundred grams); a big gold ring, twenty-two carat gold: my savings of sixty years…

I loved your two issues: 20 April and a later one about the events in Vietnam—in which you so clearly show what I have tried to show all my life, namely the more the human part played by our Führer—call Him ‘The Prophet of a New Age’, call Him a reappearance of the One-who-comes-back, when all seems lost. As I noted in The Lightning and the Sun (I have only one copy left) the Hindus called Kalki, the last incarnation of the divine spirit in our Time Cycle—the One who will destroy utterly that rot that we are taught to call ‘civilisation’, and open the long ‘Age of Truth’ (Satya Yuga) or Golden Age that will begin the next time cycle. He is the only successful man (God and Man) who fights against the stream of decay.

If our Führer had been He, He would have won. He could not win because he was not He but merely His Forerunner (as all ‘Men against Time’ are), and probably the last one. It was too late already, thirty or forty years ago, to give back steady power to the Best, and save what was still worth saving on earth. And it was too early for the coming of a new cycle: the Best had not yet suffered enough to deserve it. (They are suffering now in the post-1945 hell which is the world, wherever you might go.) And it will go from bad to worse. That is the price for choosing hell, instead of choosing Hitler.

It began with Yalta and the three slaves of Jewry: Roosevelt, Churchill, and Stalin… All those who (on whatever pretext) raise their hand against Adolf Hitler and His rejuvenated Germany, or allowed their governments to do so without violent, active protest, will have to go down the drain. England will contain 50,000—or perhaps 20,000 only!— real Englishmen, Aryans (Anglo-Saxons and Celts)…

And what will the 50,000 (or 20,000) English Aryans do? Curse Mr. Churchill—and gather regularly in the private solemnity of a… Hitler cult!—at last—and wait for the Avenger, and praise His ways.

What is the racially conscious Aryan humanity in the USA to do now? Keep fighting against integration, of course, and against drugs and propaganda. But, before all: have racially conscious Aryan children, and never allow the thread of pure blood to break. Until the coming of the One, a thousand times more ruthless than our Führer was, who will destroy this ‘civilisation’ and open the next time cycle with an Age of Truth.

25 July 1975

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Reflections of an Aryan woman, 3

Chapter III: Anthropocentrism and intolerance

I have told you, and will repeat it—for it cannot be repeated too often: Get rid of the superstition of ‘man’, or give thanks to the immortal Gods if you are by nature free; if ‘man’ as such is not of interest to you; if only Perfection interests you and if you love man only to the extent that he approaches—individually and collectively—the ideal type of the Race; insofar as, being of one day, he reflects that which is eternal.

Have you meditated enough on the history of the world to have noticed a puzzling fact, namely that few people have sinned more odiously against men than those who loved them the most, and wanted, with the most obstinacy, ‘to make them happy’ (even against their will) either in this world or in a Hereafter in which they firmly believed? Nietzsche, perhaps the only great master of thought that the West has produced on the fringes of Christianity, noticed it. ‘Christians no longer love us enough’, he said, ‘to burn us alive in public places’.[1]

Much has been said about the horrors committed by the Church of Rome in the name of defending Christian orthodoxy. What has almost always been forgotten is that the Holy Inquisition, the organ of this Church, acted out of love. It believed—like all good Catholics of the twelfth, thirteenth, or even seventeenth centuries—that outside the Church there was no salvation; that the individual who left the rigid path of dogma, and thereby ceased to be faithful, went, at his death, straight to hell.

The Church knew that men, inclined to sin since Adam’s disobedience, follow bad examples much more readily than good ones; that the heretic was therefore a public danger: a black sheep that was necessary, in case he refused the offered cure—that is to recant, the penance and the return to the bosom of the blessed flock—to cut him off at all costs from the whole population. And the most spectacular and terrible the aftermath of the heresy trial, the less likely it would be that the simple souls, who are the majority, would be tempted to rebel in their turn against the authority of the Church; the less likely they would be separated from God forever. The fear of God, which is said to be the beginning of wisdom, would be confused here with the fear of visible fire, with the fear of physical pain in the person who has, at least once, witnessed the burning of a heretic and saw and heard the man struggling in his bonds and screaming amid the flames.

Glory to Christ! the pyres shine, howling torches;
The flesh splits, sets fire to the bones of heretics,
And red streams on the hot coals
Smoke under black skies to the sound of holy hymns!
[2]

As for me, I sincerely believe that the Inquisitor Fathers were not monsters. They struggled, in the face of a formal refusal to recant, to deliver a human being ‘to the secular arm’, knowing what torment the said ‘secular arm’ had in store for him. This decision, which today seems to so many people to be so ‘contrary to Christian love’, was nevertheless inspired by Christian love as they understood it, taking into account their interpretation of passages of the Scriptures concerning the Hereafter. They loved men, i.e. human souls, so much to accept the risk of knowing that they were in danger of perdition, in contact with the ‘teachers of error’.

If there is anything against which you should revolt at the thought of the horrors of the Holy Inquisition (unless one agrees entirely with it; why not, if you subscribe such faith?) it is certainly not the ‘wickedness’ of the inquisitor fathers, but that unconditional love of all men, including heretics and unbelievers to be brought back, brought to Jesus Christ. This was a love of all men for the sole reason that they are considered the only living creatures ‘having an immortal soul created in the image of God’, a love of which the members of the Holy Office were, along with all, or almost all, Christians of their time, the first victims.

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Editor’s Note: To those unfamiliar with theology this issue may seem anachronistic but it is not. As the Spanish filmmaker Luis Buñuel (1900-1983) said in his autobiography, ‘I was born in the Middle Ages’: something that I could also say.

When investigating the Turin shroud and visiting the Archdiocese of Mexico, I discovered the theological essays of Antonio Brambila (see my criticism: here, in Spanish), who died a month before radiocarbon tests dated the Turin cloth as a medieval product (not as a 1st-century miraculous cloth!). This Brambila priest explained in several articles what Savitri sums up in the passage above. He claimed that only the human being is eternal and that Jesus had shown it to us with his Resurrection (a Resurrection that left its mark, by the way, on the Turin sheet). The implication of Brambila’s theology was: either you believe in Christ or you are forever damned.

When I lived in the US, I was greatly surprised that many gringos, whom I previously viewed as non-Neanderthals, believed exactly the same shit through Protestantism. So what Savitri wrote decades ago is not outdated: Catholic fundamentalists like Brambila (who published his own Latin-Spanish translation of Augustine’s Confessions) and today’s last-ditch fundamentalist Protestants are still with us.

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To those who do not particularly love men, their destiny—salvation or perdition, in a hypothetical Hereafter—is a matter of indifference. The so-called ‘tolerance’ of the people of our time is, in reality, a complete disinterest in questions of dogma in particular, and metaphysical questions in general; a deep scepticism of the Hereafter and an increasingly widespread (though less and less avowed) indifference towards men. All in all, men are no worse off. Not only are there no longer any pyres in public places in countries of Christian, Catholic or Reformed civilisation (in Christian countries subject to the Eastern Orthodox Church there never were any). But a major excommunication, launched against an individual by any Church would have, in the West, no social consequences: the excommunicated would continue to live the next day as he lived the day before. No one would notice that he was excommunicated (except perhaps devotees in his parish).

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Editor’s Note: Exactly what happened to the priest of my family, Joaquín Sáenz y Arriaga, excommunicated for having dared to criticise the Second Vatican Council.

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If, as recently as 1853—a little over a century ago—an excommunicated monk, Théophile Kaïris, could have been imprisoned by order of the Greek government, and died in prison, it is not that the Greeks were, at that time, ‘less tolerant’ than their brothers in France or Germany. It was only that Greece was not then (as it is not today) the West, and that the teaching of the Eastern Orthodox Church was there (as is still today) held to be ‘national religion’, like that of the Roman Church is in Spain, Free Ireland, or Poland, despite the Communism imposed on the people: a living contradiction, given the largely human and ‘not of this world’ character of all true Christianity.

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Editor’s Note: If I manage to reproduce the entire translation of this chapter I will divide it, of nearly 14,000 words in the original French, into several entries.

I do it just out of curiosity to know exactly what Savitri was thinking. Some passages from the previous instalments of this new series suggest that Savitri was in line with what, at the end of my eleven books, I call the religion of the four words (‘eliminate all unnecessary suffering’). If to this we add that Savitri also subscribed to what from David Lane is known as the fourteen words she would be, together with Hitler and others from the Nazi leadership, the only ones whom I resemble. (Recall that Hitler wanted to close the slaughterhouses after the war; Göring forbade vivisection, Himmler disapproved of hunting animals for sport, etcetera.)

___________

[1 ] In Nietzsche’s Beyond Good and Evil.

[2] Leconte de Lisle, ‘The Agony of a Saint’, Poèmes Barbares.

Published in: on August 18, 2021 at 3:34 pm  Comments Off on Reflections of an Aryan woman, 3  
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Reflections of an Aryan woman, 1

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

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

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

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

 

Chapter I—The Religion of the Strong

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

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

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

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

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

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

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

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

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

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

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

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

* * *

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

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

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

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

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

* * *

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

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

* * *

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

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

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

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

But that is another question.

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

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

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

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

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

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

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

* * *

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

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

_______________

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

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

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

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

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

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

The astronomic tragedy of Rockwell’s murder

This month National Vanguard published ‘102 Years of National Socialism’. Although I have barely skimmed it, the essay contains a substantial section about George Lincoln Rockwell (1918-1967).

In her 1958 The Lightning and the Sun, Savitri Devi makes a threefold distinction between men ‘above Time’, ‘in Time’ and ‘against Time’. Men above Time are visionaries and prophets who orient themselves by truths that transcend the present world. They are, therefore, impractical when it comes to changing the present world (e.g., my religion of the four words). Men in Time are entirely creatures of the present world. Therefore, they are more capable of attaining worldly success (the normies). Men against Time orient themselves by truths that transcend the present, yet they are capable of operating within the world to advance the cause of truth. (Rockwell was clearly a man against his time.)

As editor of National Socialist World, William Pierce created an abridgement of Savitri Devi’s The Lightning and the Sun for the first issue, an issue that Rockwell liked so much. Rockwell was, if he can be called that, the last priest of National Socialism who, by the depth of his convictions, equalled, on American soil and as a Yang activist, what Savitri did on the other side of the Atlantic as a yin writer.

It is a great tragedy that Rockwell was assassinated when he was at the top of his career. Everything else that has been produced in his country has been a gradual move away from Hitlerism to the ideology we now know as white nationalism.

Why am I reading the priestess’ Memories and Reflections of an Aryan Woman published in 1976 and not the essay on National Socialism published this month? Because you don’t breathe as deep a fanatic conviction of NS in NV as you did in Rockwell’s career, or the texts of Savitri Devi.

So I will continue my reading of Savitri’s Memories and will be adding some quotable passages on this site. When I finish it I will publish it with the elegant typeface of my Daybreak Press, so that the printed book will look more professional than the PDF currently available on the internet. On the first page from the pen of Hitler’s priestess we can read:

Dedicated to initiates,
dead or alive
of the Order of Schutzstaffel,
in particular those of the
Ahnenerbe section of the said Order,
and their followers and followers of today
and centuries to come.

Published in: on August 11, 2021 at 7:37 pm  Comments Off on The astronomic tragedy of Rockwell’s murder  
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Best Russian film

Those who have read Pierce and Kemp’s books will know of other very dark hours for the white race. But without images or a good novel, like Julian by Vidal, it’s almost impossible to convey what happened with the proper emotions. Since Hollywood is in enemy hands, what is filmed there about the past distorts historical reality to the point of axiological reversal. But the best movie ever made in Russia, Andrei Rublev, transports us to one of these terrible moments as if we were in the cave of the three-eyed raven retrocognitively seeing the historical past. Tarkovsky’s film is three hours long and was shot in black and white:

In the second part of the film, while the Russian Prince is away his younger brother, hungry for power, allies with a group of Tartars and attacks Vladimir. We see flashbacks of the Prince and his brother attending a church service. The non-white invasion of the combined armed forces on horseback and the resulting carnage is shown in great detail. The city is burned, the citizens are murdered and the women raped and murdered.

One scene shows a horse falling from a flight of stairs and being stabbed by a spear. Another shows that a cow is being set on fire. Fomá narrowly escapes being killed in the city and escapes to the nearby countryside, but when he crosses a river he is shot in the back with an arrow and killed.

The Tartars make their way to the barricaded church, now completely decorated with Andrei’s paintings, where most of the citizens have taken refuge. The Tartars show no mercy and slaughter the people inside and burn all the painted wooden altarpieces.

Andrei saves Dúrochka from being raped by killing a Tartar with an axe. The bishop’s messenger is cruelly tortured into revealing the location of the city’s gold. After being repeatedly burned, he has liquid metal from a melted crucifix poured into his mouth and is dragged away tied to a horse.

After that, only Andrei and Dúrochka are left alive in the church. A traumatised Andrei imagines a conversation with the late Theophanes the Greek, mourning the loss of his work and the evil of humanity, while Dúrochka absentmindedly braids the hair of a dead woman. Andréi decides to leave his profession of Orthodox Church painter and takes a vow of silence to atone for his sin due to the idiotic Christian commandment to never kill another man, even if he was a Tartar invader.

In the next film segment, Andrei is once again in the Andronikov monastery while famine and war dominate the country. He no longer paints or speaks but keeps the girl Dúrochka with him as a silent companion. After a few scenes, a group of Tartars stops at the monastery. The blonde Dúrochka is the perfect paradigm of Andrew Anglin’s words that I quoted in On Beth’s cute tits:

What I am ‘claiming’—which is in fact simply explaining an objective reality, based on accepted science—is that women have no concept of ‘race’, as it is too abstract for their simple brains. What they have a concept of is getting impregnated by the dominant male.

This girl, Dúrochka, ignores the atrocities that the Tartars had done in the Russian town and is fascinated by one of the soldier’s shiny breastplates. Still sitting on their horses, the Tartars tease her and play with her, but a soldier likes her, puts on her a horned helmet and dresses her as a bride, and finally decides to take her with him as his eighth wife, the only Russian wife of the non-white Tartar. Andrei tries to stop her from leaving him, but she spits in the face of the miserable Russian monk to let her go with the powerful Tartars. The scene perfectly portrays the mentality of white women but ultimately it is the fault of men like Andrei who, instead of fighting, obey the ‘love thine enemy’ gospel message.

Today in the morning when I went out for a walk to warm my feet on a cloudy day, a revelation came to me about all those scenes which can be seen in the video embedded above from 1:25 to 2:10. Yes: white women of our time are behaving like Dúrochka, jumping on the horse of the mighty: the Allies and Jews who wrote history books after WW2. Otherwise they would be on the side of their ethnic group, which would mean transvaluing all values concerning the Third Reich.

However, what Stalin’s hordes did in Germany is no different than what the Tartars did in the segment linked in the previous paragraph. And none of the main WN authors complains about this on their misleadingly called ‘white nationalist’ websites. That’s why I said yesterday that not even the commenters who visit this site are priests of the 14 words.

For any of them to become a priest, he wouldn’t only have to want to multiply with Aryan girls like the SS booklet I’ve been quoting. In practical terms this means hostilely taking over the State and destroying feminism in a single day through a massive rape of the Sabine women (insofar as today’s Western women are not as decent as the women whose pics appear in the SS booklet I’ve been quoting). See the section in On Beth’s cute tits, linked on the sidebar, where an MGTOWer says that in patriarchy men have the power of sexual reproduction, while in feminist society it’s women who have that power.

It also means founding, in the new extremely brutal ethnostate, a kind of reply to Hollywood’s brainwashing machine by filming the Allied atrocities in Germany and in the forced labour and extermination camps of the Soviet Union, where huge numbers of Germans were deported never to return. No one who doesn’t feel compassion for the slaughtered Germans has the right to comment here, since besides the 14 words I am also a priest of the 4 words.

Remember that.

The Dúrochka-like women in today’s West are simply jumping on the horses of the powerful. And the American and European males aren’t really men but a kind of neochristian monks (see for example what Mauricio recently said about Greg Johnson: a perfect paradigm of today’s ‘white nationalism’). Even their WN websites remind me of Andrei Rublev who, in those apocalyptic moments for Russia, instead of transvaluing Xtian values plunged himself into theological discussions and felt guilty for killing a single Tartar.

Only those who, unlike Rublev, have left Xtian ethics behind will be capable of saving their race.

Postscript on fasting

Yesterday I fasted for twenty-four hours but I must add a few more words about what I said on Monday, where I linked videos about fasting from two different fields of nutrition: the lecture of a Chinese and his linked book about a very low carbohydrate diet, and the whole food plant-based diet that does allow carbs in our diet: a lifestyle that eliminates all meat and derivatives of animals; sugar, salt and even cooking oils.

As I said in my post on Monday, I was on a keto diet until I discovered the whole food plant-based diet, which has two huge advantages over the keto diet: it is not involved in the martyrdom of animals and it prolongs our lives far more than those on the very low-carb diet. See for example the first half hour of this interview (after 1:43 Joel Kahn MD tells us about the fasting mimicking diet of five days every month).

One of the fundamental things that the priest of the 4/14 words must do is to stay alive and healthy in this world so that when the international monetary system collapses (see my post yesterday) he will inherit the planet.

The asteroid that will hit our enemies is going to fall. Who would say that a very modest creature, a cute mammal, was going to be the unlikely inheritor of the dinosaurs’ planet? The trick is to stay alive and healthy while the giants die. Eating fruits, vegetables, grains, and legumes will make us longer-lived than carnivorous humans.

Published in: on January 17, 2021 at 4:56 pm  Comments Off on Postscript on fasting  
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On fasting

Less than a year ago I wrote ‘Keto diet and the 4 words’. Taking into account that every winter I catch the terrible flu (as terrible as the symptoms of covid), I decided to try the keto diet for the last six months while consuming vitamin D3. Until this day of January I haven’t had another flu. But yesterday I discovered that it’s possible to get all the benefits of the keto diet without violating the four words.

The revelation began after watching Rich Roll’s interview with Dr. Alan Goldhamer, a video with more than 809,000 views that was uploaded last August. The trick is prolonged fasting: something that the ancient Greeks did, a kind of detox as a Chinese dude explains.

(Left, the second day of the ancient Greek festival Thesmophoria was a day of fasting.) Rich Roll also interviewed Dr. Michael Klaper, who spoke about his childhood experiences in his grandfather’s farm as the starting point for why not we mustn’t be involved in tormenting animals, not even by consuming dairy (on the keto diet I had to consume lots of butter).

I haven’t started this a hundred percent vegan diet with long fasts yet, although I’m preparing myself. I might purchase a textbook that explains the tremendous benefits of fasting more formally than the videos linked above. Fasting also produces ketosis, the goal of the keto diet, although to produce this ideal state to burn all unnecessary fat you have to fast several days a month, at least initially.

Another reason for discontinuing the comment section is that the visitors didn’t seem to reflect the dreams of my idols Hitler, Himmler, and Göring when it comes to vegetarianism and animal welfare. A true priest of the 4 and 14 words may be able to exterminate the Neanderthals, but never cause unnecessary suffering in our cousins, the animals. (See for example Hitler’s table talks about vegetarianism below, in the categories box after the words ‘Published in…’)

Published in: on January 11, 2021 at 8:58 pm  Comments Off on On fasting  
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Infinite hate

A recent comment from Simon Elliot in my previous post prompts me to say something before I close the comments section at midnight.

In one of my recent posts I said that my friend Paulina is the only person in the world who knows me. She’s very well aware of my exterminationist ideology and, as the ultra-feminine lady she is (there are not many like her in the West anymore), she couldn’t be more contrary to this unusual mix between NK and Bran.

The serious thing that I see in Western men today is that they are exactly like my friend Paulina. For example, Simon confessed to us that reading Tom Goodrich’s Hellstorm made him wish for the annihilation of all Aryans so that they won’t suffer again that hell inflicted by the Allies on the innocent German people.

Compare that yin stance with my Yang hatred, who have said on this site that if I had the power I would force all Americans to change their language to German in addition to destroying all their churches and institutions; and if they become reluctant to follow my new world order, besides all non-whites I would kill all white Christians too.

In a sense, and I don’t think anyone has understood me to date, the religion of the four words is the religion of infinite hatred: the primal fire that arises from the core of what Jung called the Self. See what Zweig wrote about Nietzsche to get a slight idea of what I mean.

I must keep this last entry short for posting it soon, as these last twelve hours before midnight, Mexico City time, will be the last chance for commenters to respond.

Published in: on December 31, 2020 at 12:08 pm  Comments (17)  
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Between ice and fire

In the comments section where you can ask me anything before the end of the year, this morning I learned about a philosophical position. By following the links I came across a video by an ‘efilist’ that inspires the deepest nihilism. I also read ‘On efilism’ on the site The antinatalist, which explains it better:

Efilism addresses the objective fact that all lifeforms are a byproduct of a needless chemical reaction that occurred around a billion years ago.

Through unintelligent design, we evolved nervous systems some 500 million years ago; enabling us to feel pain. In turn, we became addicted to the burdens of chasing wants and needs in order to escape suffering.

Our nervous systems are hardwired to experience suffering far more than pleasure; both in intensity and duration. This brutal functionality of nature motivates all species to stay alive long enough to pass their DNA to the next generation. This would also explain why sex is so pleasurable.

Life evolved to torture and to be tortured. We are all victims and predators. There is no justification for nature’s cruel design. It’s wasteful, needless, and causes suffering. As Gary put it, ‘life is more friction than function’.

Efilists hold a sentiocentrist worldview. We recognise that the welfare of all living creatures (be it a frog or human) are of equal importance. This is juxtaposed to speciesism; which values one animal over another, which is irrational. We were all born to be slaughtered. No sentient being is immune. Without humans, other animals will continue to suffer just like they have been for millions of years.

The main difference between human and non-human species is our capacity to understand the futility of existence and right from wrong. We have the intellectual ability to see the meat grinder for what it really is. We are all in this rat maze together.

With knowledge comes responsibility. We must be janitorial, not wasteful in our endeavour to eliminate harm. As far as the red button scenario goes, I wouldn’t press it unless it painlessly and instantaneously evaporated all life on Earth—from men to microbes; including myself. And only if pressing that button had a guaranteed fail-safe that would prevent life from re-emerging.

I do have an idea on how we could end all life on Earth peacefully without dropping some mega bomb. In 100 years, we could have the technology to produce self-replicating nanobots. Each microscopic machine would be programmed to enter, then euthanize all lifeforms on Earth. After all life is erased, the nanobots would keep self-replicating with the goal of preventing the re-occurrence of life.

Efilism is a truly atheistic way of viewing reality. We don’t justify nature by believing in fairy tales nor do we worship nature and our own genetic codes.

This is the most extreme form of anti-life philosophy that we can imagine. It is true that I am an exterminationist, but only in the sense of ‘eliminating all unnecessary suffering’ (the four words) by dispatching the vast majority of humans due to their ‘Neanderthalism’, and a large number of animal species: the theme of my last two books in the eleven-book series From Jesus to Hitler.

Using the word I learned today, the Night King of Game of Thrones was apparently an efilist. HBO’s interpretation failed to honour George R.R. Martin as in The Song of Ice and Fire there is no arch-villain, not an absolutely evil Sauron as even in the evilest man there’s always a corner of good. And in the most benign man there is always a corner of evil. The HBO series failed to show the benign side of the Night King, falling precisely into the infantile Manichaeism that Martin criticised so much about The Lord of the Rings. The benign side of the Night King would be the noble goal of trying to forbid all suffering, however deluded he might be in my eyes.

Before the last season some Game of Thrones fans speculated on their YouTube channels that Bran the Broken was the Night King. But they were wrong: in the end it was revealed that they were two different entities. But on this website and in my last book I took up those speculations when trying to convey my idea: between efilism and a Nietzschean ‘Yes to life’ there is an Aristotelian golden mean.

Since this is the theme that for decades led me to come up with my philosophy of what I call ‘the extermination of Neanderthals’, presently I’m experiencing a flow of ideas that I can’t do justice to in a simple post. Those interested could start reading my texts that have been translated into English, especially Day of Wrath (see sidebar). But I’ll try to approach the subject in such a way that at least a slight taste in the mouth remains about what I have written in a more formal way.

Years ago I began to translate for this site several texts by the Spaniard Manu Rodríguez, who in more recent times abandoned all racism to dedicate himself to an idea that he already harboured since 1976: the New Age philosophy that revolves around the Gaia hypothesis. I mention Rodríguez because I was shocked by his abandonment of what I had been translating from his site. But it must be recognised that it is not easy to transvalue values: the magnet that Normieland exerts on those who are stunned in the middle of the Rubicon is formidable.

But the mention of Rodríguez is spot on. After his conversion to Gaia I wrote to him some time ago asking if he had read my exterminationist essays and he replied that it was surely a joke of mine (it is not). That was the end of our correspondence.

Now, the fact is that Rodríguez’s Gaia philosophy, which he writes in Spanish, is the perfect antithesis of efilism (‘nor do we worship Nature’ says the efilist in the long quotation above). My philosophy of the four words represents the moderate position between the two extremes, as Rodríguez naively accepts all earthly life, without considering the astronomical magnitudes of suffering that many living creatures experience (In my opinion, this contributed to Nietzsche losing his sanity. As he suffered greatly in his solitude, his ‘Yes’ to life short-circuited his mind.)

I said that ideas come to me in droves on a topic that is impossible to do justice to in a post, but rather it takes a series of entire books to convey the main idea. For the moment, the interested visitor could read the article ‘A postscript to my prolegomena’ that appears on pages 104-106 of my Daybreak (PDF on the sidebar).

But not even if someone read my eleven books means that we would agree, as what makes someone say a resounding ‘Yes’ to life (Bran the Broken); a resounding ‘No’ (the Night King), or somewhere in between depends on how you were treated in your childhood. In other words, this is a psychogenic problem, not an ideological one. The only thing that occurs to me at the moment, when most of my books are untranslated, is to recommend the first novel by Arthur Clarke, Against the Fall of Night, which takes us to a utopia in a very distant future where unnecessary sufferings have already been eliminated on Earth (although Clarke never uses the four words).

The dialectic of the song of ice and fire in the universe is the dilemma of whether the universe is to cool down eternally due to unnecessary suffering, or whether it is worth returning to the primal fire that makes Being explode again in countless stars…

Nobody wanted to listen, 9

Ronald Laing and anti-psychiatry

What’s written above leads me to a corollary to my book How to Murder Your Child’s Soul. The universal stubbornness or blindness about the ravages resulting from parental abuse is the cause of the existence of psychiatry. Because parents are taboo, for more than a century the profession has tried to find the source of mental disorders on the wrong side, the body. Parents are not only publicly untouchable: we are not even allowed to see their actions in the solitude of our bedrooms. So, when uncontaminated by social underpinnings, a child dares to say that his parental kings go naked, society completely loses its cool and labels the sane one who has told the truth as crazy. Through the involuntary administration of drugs it assaults the brain not of the disturbed parents, but of the child (analogously, in the former Soviet Union it was the sanest people, the dissidents, who were injected with antipsychotics). This was the tragedy that I tried to denounce in my previous books, and it is perfectly explainable if we start from the fact that the whole society strives to be blind on this matter.

A world that insists on seeing things in photographic negative can only (1) attack the child victim, or (2) ignore the adult in a literary search for his lost time. If such a vision in photonegative didn’t exist, bio-psychiatry wouldn’t exist: our eyes and hearts would make us see the toll that abuse entails. Psychic disturbances would be the province of the psychologist, and it would be seen as nonsense that they would be the province of the physician. It is more than ironic that the greatest critics of psychiatry have contributed, with their blindness, to perpetuate the pseudoscience they try to debunk.

To explain this situation, I would like to mention that in 2005 an American wrote me a letter. After reading ‘Why Psychiatry is a False Science’ published as an appendix to my previous book (the article that Laurence Simon refused to publish), he complained that after so many decades of activism critics of psychiatry hadn’t made a dent in the public conscience. The key to understanding this is that the critics themselves suffer from a blind spot in the centre of their vision: something similar to the black strip that appears on pay-TV channels. If the critics refuse to see what is central, that parental abuse causes neuroses and psychoses, and if it is from this black strip that it is intended to enlighten others, it shouldn’t be surprising that the public conscience hasn’t awakened.

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Interpolated note for this site:

Exactly the same happens to white nationalists, as Mike has told us on this site: ‘Whatever you want to call it, thinking you can aid in saving the white race while, at the same time, bending the knee to Jewish deities (Yahweh and Yeshua) is some kind of combination of insane, dishonest, cowardly, naive, or very stupid. To bottom line it, it won’t and can’t work’.

I used Mike’s words to debunk MacDonald at the end of my Daybreak.

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To clarify this point, I will now refer to those professionals who didn’t suffer from this blind spot. Unlike Szasz and Breggin’s epigones, Lidz, Laing, Arieti and others pointed to parents as responsible for the psychoses in their patients. But even these and many other psychiatrists didn’t sympathise with the victim with the integrity and empathy that Miller and I do. For example, in the Letter I quoted Theodore Lidz:

I also find it very distressing that because the parents’ attitudes and interactions are important determinants of schizophrenic disorders, some therapists and family caseworkers treat parents as villains who have ruined the lives of their patients.

Although I barely caught a glimpse of it when I wrote the Letter, now I clearly see in this sentence the typical fears to speak, without mincing words, of parental guilt. By resisting saying that abusive parents are what they are—the villains in the child’s movie—Lidz advised taking the victim away from his parent. The difference with Miller cannot be greater, who advises keeping the aggressor away from home. What’s the point of moving, say, a pubescent girl raped by her father if the aggressor stays at home, waiting for the next little sister to grow up to molest her too? But sexual abuse isn’t the most common.

At the time of reviewing this chapter, as of mid-2008, twenty-eight nations have prohibited corporal punishment of children. The dates indicate the year the legislation came into force, starting with the country that provided the example: Sweden (1979); Finland (1983); Norway (1987); Austria (1989); Cyprus (1994); Latvia (1998); Croatia (1999); Bulgaria, Israel and Germany (2000); Iceland (2003); Romania and Ukraine (2004); Hungary (2005); Greece (2006), Chile, Holland, New Zealand, Portugal, Spain, Uruguay and Venezuela (2007); Costa Rica, Italy, Japan, Malta and South Africa (2008). In Iceland, a country that illustrates Miller’s advice, the penalties for parents go up to three years in prison or a high fine. Note that these countries have omitted to include psychological and emotional abuse, which can be equally destructive, or even more so, since all bruises are internal (think of the Helfgott case and countless other schizogenic parents). Despite these legislative advances, these societies still cannot see other forms of undermining the emotional integrity of the children. Laing, who did focus on internal injuries, was closer to Miller than Lidz when he came to blatantly blame the maddening parents. But like Szasz, Laing philosophised from an ivory tower: cold and distant reason from the victim and his feelings, as was fashionable in the existential philosophy of his time. Much more reached the real person those who, without any philosophical ballast, addressed the issue of domestic violence: a revolution in psychology that began in the 1970s and 1980s and isn’t yet over. In the first chapter of The Divided Self (1960) entitled ‘The existential-phenomenological foundations for a science of persons’ Laing wrote:

It seems extraordinary that whereas the physical and biological sciences of it-processes have generally won the day against tendencies to personalize the world of things or to read human intentions into the animal world, an authentic science of persons has hardly got started by reason of the inveterate tendency to depersonalize or reify persons.

Laing refers to mental health professionals in particular and the social sciences in general.

If it is held that to be unbiased one should be ‘objective’ in the sense of depersonalizing the person who is the ‘object’ of our study, any temptation to do this under the impression that one is thereby being scientific must be rigorously resisted. Depersonalization in a theory that is intended to be a theory of persons is as false as schizoid depersonalization of others and is no less ultimately an intentional act. Although conducted in the name of science, such reification yields false ‘knowledge’. It is just as pathetic a fallacy as the false personalization of things.

In philosophising about the autobiographical genre, I came to these conclusions on my own. Animism and bio-reductionism are antithetical psychopathologies, one primitive and tribal and the other sophisticated and urban. And this objectifying people reminds me of the dehumanised language of the analyst Solbein: ‘Those are common clinical experiences’. [Interpolated note for this blog: See also Krist Krusher’s recent comment on this site.] Laing continues:

It is unfortunate that personal and subjective are words so abused as to have no power to convey any genuine act of seeing the other as person (if we mean this we have to revert to ‘objective’), but imply immediately that one is merging one’s own feelings and attitudes into one’s study of the other in such a way as to distort our perception of him. In contrast to the reputable ‘objective’ or ‘scientific’, we have the disreputable ‘subjective’, ‘intuitive’, or, worst of all, ‘mystical’. It is interesting, for example, that one frequently encounters ‘merely’ before subjective, whereas it is almost inconceivable to speak of anyone being ‘merely’ objective.

So far I’m in perfect agreement with Laing. Remember the passage of the two universes, the empirical and the interior; and that the existence of the subjective universe is so real that it is enough to think about our death to verify it [mentioned in the first part of the book]. However, Laing adds:

The greatest psychopathologist has been Freud. Freud was a hero. He descended to the ‘Underworld’ and met there stark terrors. He carried with him his theory as a Medusa’s head which turned these terrors to stone. We who follow Freud have the benefit of the knowledge he brought back with him and conveyed to us.

As I pointed out in my previous book, for Jeffrey Masson psychoanalysis was born as a betrayal of women. The Oedipus complex was nothing more than a grotesque attempt to cast guilt on the victims who came to Freud’s office to tell him stories of incest. Analytic theory is the diametrically opposite of wielding the head of the Medusa. If there is such a thing as the antithesis of the hero, that was Sigmund Freud: an ethnic Jew who, although he reached the threshold, was afraid to enter the Underworld and face pure terrors (remember my dreams when commenting on Giorgio de Chirico’s painting). Laing, an idol in my twenties, portrayed Freud in photographic negative and saw the dark as bright. Like many intellectuals of his day, Laing was seduced by the apotheosis of the Vienna quack, something in which Szasz was much more cautious.

When I reread Laing, I did so with a renewed mind after reading Masson, Szasz, and other critics of the psychoanalytic movement. In my rereading of the last chapter of The Divided Self I realised that Julie, one of Laing’s patients, was admitted to a psychiatric ward for almost a decade. If Laing himself hadn’t suffered from the scientific objectivity that he criticises, he would have empathised with Julie denouncing those who locked her up. True, in stark contrast to Szasz and Simon, Laing blamed mothers like Julie’s for their daughter’s psychosis. However, in The Divided Self he never made it clear that the mere fact of locking her up could aggravate her condition. In what I am close to Laing is that when reading his essay one is left under the impression that Julie’s mother, more than psychiatry, ‘murdered a girl’. These are the words of Julie speaking parabolically about herself: she meant that her mother murdered her tender soul. Now, the person Julie, not the object of Laing’s essay, needed to be taken away from the psychiatric hospital and from the mother who committed her; to take her to live far from her ‘murderer’. When she began her psychotic crisis at seventeen years old and said ‘a little girl was murdered’ Julie thought that she should inform the police about the crime.

Her delirium was closer to Miller’s posture than to the psychiatric that locked her up. The laws of a nation should seek to lock up the maddening parent, not the victim (who, in a state of florid psychosis, would have to be cared for in a non-repressive enclosure like the one that Laing presided over). In a just society that doesn’t see reality in the photonegative, this would naturally be done through the police. But in her chapter on Julie, Laing never suggests this. In fact, both the word victim and an exhortation of justice are the great absent in The Divided Self. Also, Laing doesn’t denounce the psychiatric re-victimisation of other women clearly maddened by their family. In another of his famous books, The Politics of Experience, he limits himself to reproaching society for misunderstanding psychoses. Sometimes Laing even seems to participate in the universal fear of touching the parent. Speaking of Julie’s mother, Laing mentions one of the fashionable concepts in the 1950s, the ‘schizophrenogenic mother’ but is quick to add that, fortunately in his opinion, there was no other ‘witch hunt’ in history: an equivocal comparison with women labelled witches centuries ago. If there is one thing the world needs, through the law that Miller outlines, it is to bring to justice every parent who murders children souls. The basic pathology of our society is that this crime, and this crime alone, must remain not only unpunished but invisible. For example, Silvano Arieti, Laing’s colleague across the Atlantic, talked a lot about psychotherapy in Interpretation of Schizophrenia. But he never proposed any social engineering to redress the problem of maddening parents; and he didn’t do so despite the fact that Arieti blames them for the psychotic state of his patients.

‘To my mother and father’ reads the dedication of Laing’s The Divided Self. ‘To my parents’, the dedication of Arieti’s Interpretation of schizophrenia (etymologically, schizophrenia means a divided self). Naturally, the most sophisticated thinkers of insanity also had parents. (In my next book we will hear a class about the problem of attachment with the perpetrator that explains the lukewarmness of Laing, Arieti and others.) Not until the middle of The Divided Self Laing speaks openly about abusive parents. In contrast, Miller and I do it from the first page of our writing, and passionately.

After reading The Divided Self, the best of Laing’s essays, I was convinced that there can be no such thing as a science of subjects. Seen from the outside, the subject inevitably becomes an object: an offense for those who want to speak with their own voice. This is precisely the foundational flaw of academic psychology. If science is the study of the empirical world there can be no such thing as a ‘science of persons’, only people writing about their lives. Although Laing had much more heart than Freud, and this puts him on a higher level to understand the tragedy of the person in crisis, he starts from the same objectivist position. His essays and those of Lidz are, at best, a solidary approach to the disturbed subject. It’s funny that in The Divided Self Laing quotes Sartre: ‘I am not fond of the word psychological. There is no such thing as the psychological. Let us say that one can improve the biography of the person’. I would go further. The direct study of a soul in psychotic hell can only come from the pen of someone who, like Modrow, speaks in the first person singular.