DEUTSCHE ARTIKEL RECHTS/ARTICLES FRANCAIS A DROITE
* * *
JdN: The below is an excellent article by a New Zealand comrade who has spent years studying spirituality so as to find a means for our race to survive and get through these dark times. In my own decades of reading and studying the ancient Aryan religions of Old India, I found much that rang true and was fascinating. Other elements I found bizarre, alien and repellent.
The best book I have found so far is Die spirituelle Welt by Michael Winkler, which is only in German. I am arranging for its translation. It takes a positive view of both this world and the afterlife as well, and shows how this universe can be both truly beautiful and pleasurable, and also great for our character development and personal progress. We do not have to embrace the one and reject the other, but rather treasure the good that occurs in both realms, seeing, as higher knowledge says, not a “universe” (the “one”-realm) but many universes, many planes, and many levels of life, a “multiverse.”
…and now to Nelson1805’s brilliant:
* * *
A Critical View of Life and Death and how it shapes a Folk’s Development
by Nelson1805, New Zealand
A brief analysis of seven views of life and death (Egyptian, Greco-Roman, Old Testament, Christian theology, Indo-Aryan, Northern European, and Nihilism) and the consequences of these views, with a detailed analysis of one example: the consequences of the Indo-Aryan view of life and death.
To be, or not to be…
The central question for a folk is to understand the meaning of life, and, as all mortals eventually physically die, the question that is inherently linked to this is what happens after physical death?
There are a number of major ideas on the meaning of life and death throughout history (the following are the pure forms of these ideas, and overlaps between ideas did, and do, exist):
(1) A very old idea, most prominently found in ancient Egypt, is that the physical body is the key to eternal life, and that if the physical body is preserved after death it will then have the opportunity to reanimate. This view assumes that life on Earth is desirable (i.e., it is ‘world-accepting’).
Consequences: The construction of elaborate tombs, and physical progeny is viewed as important. The result is a physically prolonged system, where the civilisation is likely to be stable; however, if the civilisation is invaded, its intellectual ideas are not likely to live on, because so much of the focus of the civilisation was concentrated on the one physical body.
(2) The dominant Greek and Roman idea sees physical death as a kind of emptiness. Outside of Pythagorean-influenced circles (who view reincarnation as a possibility), the afterlife is viewed as undesirable, and that one’s real life is only concentrated in one life, and one life only.
Consequences: A folk with this view is made up of individuals who wish to gain glorious immortality by outstanding, unforgettable actions in earthly life, so that the memory of that individual lives on. This was manifested in characters such as Achilles, Alexander the Great, and Julius Caesar. However, individual glory is prioritised over the good of the collective, and the striving for the spectacular and warlike leads to unforgettable feats but great loss of life for the race.
(3) The Old Testament does not mention an afterlife whatsoever. Everything is for this world and getting ahead materially. It is ‘world-accepting.’
Consequences: A physically prolonged, materialistic people.
(4) Christian theology: one’s single physical life is not as important as an eternal, blissful afterlife. The aim of physical life is to reach, and to help others reach, heaven. It is ‘world-denying.’
Consequences: A folk-centred system is contrary to this view as what is really important in earthly life is not to have children, but rather to reach an auspicious afterlife. Likewise, technological and other earthly improvements are also of low priority, and may even be frowned upon, because they are seen to distract one’s attention from the first priority of reaching heaven.
(5) Indo-Aryan view: physical life itself is a trap, and one has many physical lives, and to reincarnate is to remain in this prison of earthly suffering. It is pessimistic and ‘world-denying.’
Consequences: (see later)
(6) Northern European view: physical life is desirable, and, if one is spiritually strong, one may reincarnate. It is ‘world-accepting.’
Consequences: The physical world is seen as something to be improved. It is genetically and spiritually a path of improvement, as only the fit are deemed worthy of life.
(7) Nihilism: views life as essentially meaningless, and assumes that there is no spirit in any case.
Consequences: There tends to be little order in such a society as the underlying meaningless of existence needs to be (at least unconsciously) filled in some way, whether that be via principles, of some kind, or fetishes. Such a population group cannot really be called a folk due to its disunity, and such a group is vulnerable to external conquest as it is easier to conquer a divided people than a united one.
* * *
Now follows a detailed analysis of the consequences of the Indo-Aryan view of life and death:
The Indo-Aryans
The word Aryan is a word frequently (and unavoidably) used in modern studies into ancient India; however, in modern published scholarship it is normal to dismiss any genetic significance of the term. It is true that the Sanskrit-language word arya, meaning noble, was used to describe character (as it still is today), though it was also an ethnic or tribal identifier. For instance, the Ari and Suri were the two Indo-European-speaking population groups who conquered ancient India [for more see G. Flood, An Introduction to Hinduism, 1996, p.50]. These ancient Indo-Europeans travelled over the Himalayas from the north-west, as shown using linguistics, archaeology, textual analysis, zoology and botany, by Professor M. Witzel of Harvard University (2001) in his work Autochthonous Aryans ? — The Evidence from Old Indian and Iranian Texts.
John Kennedy had classic Aryan features. The Aryans of India were of the genetic haplogroup R1a, which means they were kin to the ancient Slavs. Western Europeans are haplogroup R1b.
The Indo-European tribes viewed themselves as significantly different from the people whom they conquered in the Indian subcontinent, and they had a class system to organise the roles of their own people (also known as the Aryans or ‘twice born’), based on the typical Indo-European tripartite model of priests, rulers, and farmers, but there was also a fourth, non-Aryan class below these, who were slaves.
Even the word ‘class’ in India (in Sanskrit, varna) means ‘color,’ and many passages in the original texts (see later) refer to one’s complexion as a class identifier, with the fairest skin identified with the two highest classes: the priestly Brahman class and the warrior Kshatriya class.
An Aryan girl from the Third Reich’s Bund deutscher Maedel, the Federation of German Girls.
Before proceeding with an analysis of the consequences of the now well-known Indo-Aryan view of life and death, that viewed earthly existence as undesirable, and that to avoid reincarnation was the aim of life, it is important to note that the original Indo-Aryan invaders, although almost singularly recording a tradition of rituals and mythology, actually had, by analysis of these rituals, a life-affirming worldview. For instance, the Aryans of the Rig Veda (the oldest known Indo-Aryan recordings) performed fertility rites, to increase the fertility of their tribe and of the environment, by magically associating the tribe’s fertility with that of a powerful stallion, and thus affirming and strengthening the desire to create new life. A sign of the persistence of the original Aryan world-affirmation is that despite the alteration of this worldview over the centuries to become ‘world-denying,’ the main Brahmanical tradition created a law that the Brahman (priestly) class men had to have a family before they were allowed to renounce the world.
The question arises: why this change of worldview over the centuries, from world-acceptance to world-denial?
Despite lack of causal evidence, it is probably highly significant that this change in worldview from world-acceptance to world-denial coincided with the mixing of Aryan and non-Aryan classes, thus creating the castes, who were mixed populations. Even in the Rig Veda the struggle between races is obvious in that the class system is already in existence (see later), and according to a Rig Veda narrative, the Aryan gods were killed in an ambush by the Dravidian, non-Aryan god called Rudra, who would later become known as Shiva (the Destroyer), who in his prototypical form in the Rig Veda had brown skin, black hair and a pot belly. This concentrated Dravidian, non-Aryan branch is seen today in the Shaivite sect, worshippers of Shiva, who worship idols (something not seen among the Aryan tribes), and more than one sect of Shaivites would dress as Brahman-killers, by carrying a skull begging bowl and wearing human bones on the body.
A Shaiva devotee…his skin lightened by ashes.
A world expert on Shaivism, G. Flood (1996, p.156) writes of one sect’s practices, that a member was to
…leave the temple, remove external signs of his cultic affiliation, and behave in public places in anti-social ways such as acting as if deranged, making lewd gestures to young women, snoring loudly while not being asleep, and even acting as if crippled.
This behaviour was to invite the abuse of passers-by in order that their merit or good karma
would be transferred to the ascetic, while his bad karma would be transferred to those who
had abused him.
Although less concentrated forms of Shaivism were eventually accepted by the Brahmanical
culture, most other forms of Shaivism were explicitly anti-Aryan. For example, G. Flood (1996, p.165) describes another sect of Shaivites, called Kapalikas, whose members were to live-….
..in the cremation grounds, imitating his fierce deities and appeasing these deities with offerings of blood, meat, alcohol and sexual fluids from ritual intercourse unconstrained by caste restrictions. These were highly polluting activities for an orthodox Brahman and even the sight of such an ascetic would pollute him. . .The goal of the Kapalika was power (siddhi) which he thought he could achieve through breaking social taboos, appeasing his deities with offerings which would be anathema to the vedic practitioner, and harnessing the power of his deities through controlled possession.
Thus, from such a background one may see that there was a struggle within ancient India between Aryan and anti-Aryan forces, and a look at modern India will show that these groups have largely been mixed, but that there are outliers who are rather pure forms of both Aryan and anti-Aryan.
This is an important point to understand when researching the history of India, that its modern culture, in all its multifarious forms, can be understood approximately as a ‘river model’: that many different branches have, to varying degrees, entangled into one current; whereas other cultures may be understood approximately according to the ‘tree model,’ where one original spring is responsible for all the branches.
The perceived meaning of life and death within a culture is revealed by how the cosmos is seen, and what one is expected to do within it. This, in India, is summarised in the word dharma.
Dharma
A direct translation of dharma into any Western language does not exist; however, it is a combination of ‘order’ (cosmic and societal), ‘law,’ and ‘duty.’ In the first verses ever recorded of the Rig Veda (2.1.1.1) the sense of character in the universe was summarised in the Sanskrit word ritam — ‘order.’ Thus, the Indo-Aryans, who at that time were invading India, viewed the universe as having an order to it, and within this order they also saw meaning.
Later in the Rig Veda (10.90.11-12), and repeated in the most famous laws of ancient India, The Laws of Manu (1.31,87-91), the cosmos was described as a reflection of the correct society, and vice versa. Using the metaphor of the cosmic giant called Purusha, who represents the universe, the Brahman (priestly) class is said to have originated from the giant’s mouth, the Kshatriya (warrior) class came from the giant’s arms, the Vaishya (farmer) class was from the giant’s thighs, and the Shudra (slave, non-Aryan) class came from the giant’s feet. Thus, from the order of the cosmos, in varying qualities of energy, the natural order of society was thought to be governed.
As time passed the concept of dharma was increasingly questioned. In the Upanishads (spiritual treatises that followed the Vedas), the universal, eternal reality of dharma was emphasised, and in the Laws of Manu, dharma was elaborated in terms of duties for classes and castes, sexes, and age-groups; however, by the epics, the Mahabharata (which includes the most famous song of India, the Bhagavad Gita) and the Ramayana, the meaning of life and death was already under great contention. The epics were compiled in a largely complete form within a few centuries after the death of Buddha Gautama, who represented a crisis in the Indo-Aryan world (see later), and who was roughly contemporary with Classical Greece.
In the Mahabharata, an enormous epic, encyclopedic in scope, that narrates a fratricidal war between two Aryan sides of a royal family and their armies, the purpose of life is in grave doubt. In the most famous part of the epic, the Bhagavad Gita, the meaning of life and death is discussed between the royal prince Arjuna and his chariot driver and adviser Krishna, speaking on the field of future battle between the two opposing armies. There is among the Aryans of this time a continuing consciousness of a spiritual background and meaning to all that exists in the physical world, but unlike the world-affirmation of the Rig Veda, Krishna, despite much wisdom, however, views physical manifestations as impermanent and therefore of no ultimate worth.
Because physical bodies have no worth, Krishna therefore urges the reluctant Arjuna to fight his brethren and their armies, to destroy them without attachment, as it is Arjuna’s dharma to fight, as he belongs to the Kshatriya (warrior) class. Krishna succeeds in convincing Arjuna to fight and a terrible battle ensues. The fields of Northern India are covered with Aryan blood, and few survivors remain. The five brothers of Arjuna, officially victorious, sit in a tent in a gloomy atmosphere wondering what the purpose of life can actually be. There is disagreement over whether the purpose of life is wealth and power, pleasure, righteousness, or to follow duty (dharma).
Battle of Kurukshetra
The eldest of the brothers, the king Yudhisthira, finally speaks his mind, and despite having always followed his warrior dharma, and being famous for his loyalty to duty (even being called dharma-raja — ‘king of duty’), his individual tendency is not to be warlike but to be peaceful. He has seen the effects of following a rigid principle, as nearly the whole Kshatriya class has been annihilated during the war, and, to the others’ astonishment, he decides that liberation from life itself is the highest priority, never to be reborn again upon the Earth. He then, along with his brothers, abandons the kingdom and leaves northwards to the Himalayas.
In the other epic of India, the Ramayana, the central theme of the story is also dharma — the meaning of life and death, and one’s duty in the world. The characters in the Ramayana always have very clearly defined choices of whether they will follow dharma or not (dharma or adharma), in contrast to the highly complex and nuanced Mahabharata. However, like the Mahabharata, to follow the rigid Kshatriya (warrior) duties, including the swearing of oaths, leads to worldly disaster. Rama, the main character and hero of the Ramayana, is forced into exile because his father was tricked into making an oath to exile his son by Rama’s hostile step-mother. Rama decides, despite his father’s pleading to the contrary, to obey his father’s official command and thus obey his dharma. The narrative continues with such choices: to follow dharma or adharma (not-dharma), and Rama always chooses to follow dharma.
By the end of the story Rama has been forced to exile his own ideal wife, as it was the will of the people due to their mistrust of her marital loyalty, and Rama, as ruler, had to follow the demands of the people as it was his Kshatriya dharma, despite his better knowledge that his wife was virtuous and loyal. Rama eventually pleads for his wife to return from exile, after having discovered that she had born twins, but his wife will not return to those who had rejected her and she asks for the earth to swallow her up.
Such is the depiction of the meaning of life and death in the ancient Indian epics, and it is important to be aware that they are somewhat idealised, mythologized tales. It is notoriously difficult to pin down historiographically anything in ancient India; however, roughly contemporary with the recording of the epics, during the Mauryan empire (which was contemporary with the Hellenic world bordering India in the west), emperor Chandragupta cynically broke anti-miscegenation laws that had stood since the Aryans of the Rig Veda.
The emperor Chandragupta employed agents provocateurs to coerce his staff into miscegenation with slaves. He did this, according to the Arthashastra, to test his staff’s loyalty, by either seeing that they had commited miscegenation (and thus had obeyed the emperor), or if the staff member had remained loyal to the Aryan race, in which case the staff member was punished. This represented a crisis in the history of India, as the emperor himself had become an active agent of racial degeneration.
The Aryan race in India continued to disintegrate during the following centuries, and by the time of the tantric literature, which contained much knowledge that had previously remained esoteric, but whose texts were almost always also heavily Shaivite, non-Aryan influenced, there was even further corruption.
For example, in the Kamasutra (literally, the ‘desire sutra’) individuals are animalistically labelled according to their sexual dispositions, and the commiting of miscegenation is encouraged. The Laws of Manu are made parody of by pointing out that although the laws condemn the mixing of Brahman men with lower class women, they do not expressly forbid it!
In modern India the situation had reached almost total squalor, despite the work of Indian intellectuals during the so-called ‘Hindu Renaissance’ to return India back to Vedic purity (at least intellectually), whose founder Ram Mohan Roy was actually profoundly influenced by 18th century European Deism. A commentator on India, Benyotosh Bhattacharyya, writing on esoteric Buddhism in 1932, summarised the situation:
If at any time in the history of India the mind of the nation as a whole has been diseased, it was in the Tantric age, or the period immediately preceeding the Muhammadan conquest of India. . .The story related in the pages of. . .tantric works is so repugnant that excepting a few, all respectable scholars have condemned them wholesale. . .No one should forget that the Hindu population of India as a whole is even today in the grip of this very Tantra in its daily life . . .and is suffering from the same disease which originated 1300 years ago and consumed its vitality.
Finally, we will look at another great crisis in the history of the Indo-Aryans, the life of the Buddha, Siddhartha Gautama.
Buddha Gautama
The word Buddha literally means ‘awakened one,’ one who has reached a state of consciousness beyond the manifestations of the temporal world, such that all is perceived as essentially empty. The views and actions of Buddha Gautama deserve a separate section in this article as Gautama went so far outside the fold of mainstream Indian thought, and also because his view of life and death had a logical and ruthless consistency that was not as present in the ancient Indian mainstream. What Gautama held as a view, he almost always attempted to fulfill in practice, so that the life of Gautama therefore offers an excellent opportunity to observe the consequences –for an individual and a community– of what one views as the purpose of life.
According to the oldest texts on this individual (written in the Pali language, a vernacular language closely related to the ritualised, philosophically-based Sanskrit language), Siddhartha Gautama came to the world via virgin-birth, which, according to comparative mythologist Joseph Campbell, represents spiritual birth, a mythological way of expressing the spiritual values over the material values in the person’s life. Gautama was born into the Kshatriya (warrior) class and was the heir to the throne of a kingdom in the north-east of India. He was thus born into a high position in one of the three Aryan or ‘twice-born’ classes. The Pali tradition provides a detailed physiognomy of the infant, that among thirty two features, visible visually and clairvoyantly (such as spinning wheels of energy called chakras that are visible at certain points on the body), the young Gautama is described as having ‘intensely blue’ eyes and that he had a complexion like ‘bronze’ (Digha Nikaya XIV).
JdN: All across Asia one sees the Buddha depicted with blue eyes. It is said that a buddhist mission was operating in Galilee at the time of Jesus — who, as is well-known, “disappears from history” between age 11, when He debates the Jewish elders in the Temple, and age 29, when He appears to John the Baptist and begins His explosive ministry. Jesus’ remarks about Elijah “returning” strongly suggest reincarnation. Hindu-buddhist ideas of reincarnation are strong in the Greek philosopher Plato’s masterpiece “The Republic.” Many ancient Aryan peoples believed in reincarnation, especially the Kelts (as Julius Caesar reported, ascribing their warrior valor to this belief) but after Alexander the Great’s conquests, which went all the way to India, many Eastern interpretations of reincarnation spread westward. The Hindu brahmans reconverted all of India back to Hinduism after many centuries when buddhism, which is against both gods and the caste system, flourished across the subcontinent. Islam and Sikhism arose later to challenge the gods and castes.
If interpreted physically, these are typical Indo-European physical traits, and Gautama is very frequently mentioned in anecdotes throughout his life as having white or very light colored skin, and thus he is identifiable as being of a high class. However, Gautama also possessed features that, if interpreted physically, point to a non-Aryan influence, that among the thirty two features Gautama is said to have had hair ‘blue-black in color, like eye-paint, in little curly rings’ (Digha Nikaya XIV), and Gautama mentions much later in his life that when he was young he had ‘the
black hair of a lad’ (Majjhima-Nikaya, 26th Sutta).
This almost certainly indicates that the Indo- European race was mixed with the dark Dravidian race, with virtually everyone having dark hair by this stage in Indian antiquity (as youths were assumed to have dark hair), but Gautama, as a member of an elite Aryan class, had extraordinarily light skin and blue eyes, which is commented on so frequently by others and indicative of his high class, despite witnesses not necessarily knowing Gautama’s birth.
Considering Gautama’s lifetime was contemporary with Classical Greece (sometime in the sixth to fifth centuries BC), it is telling that despite the anti-miscegenation laws the Aryan race in India had already been so dissipated within the less than thousand years since the Aryan arrival in that land that very light skin and blue eyes were already a rare occurrence.
Gautama was prophesied to either become a world-ruler or a great spiritual teacher. His father, the king, was fearful that his son would stray from his Kshatriya dharma and thus he kept Gautama in the luxurious palace and its spacious grounds, filled with stimuli that he thought would encourage his son to want to rule, and to discourage him from renouncing the world and becoming a spiritual ascetic. According to the legend, one day, Gautama made it beyond the palace grounds with his chariot driver and he was shocked to find suffering that he had not previously been aware of.
On the first expedition to the outside world Gautama saw people who had greatly aged, on the second expedition he saw people who were very sick, and on the third expedition he saw a corpse. Gautama was unsettled by these revelations and on the fourth expedition he witnessed a renunciate with a bowl begging for alms. Gautama asked what the man was doing and the renunciate explained that he had given up the world and was seeking purely spiritual experience and complete liberation from this world of suffering.
Gautama was so impressed by this example that he abandoned his chariot and his driver and went into the wilderness to meditate. By doing this, however, Gautama had forsaken the dharma of his Kshatriya class by refusing to rule.
Outside of civilization, with the intent of reaching enlightenment, Gautama refused food and fasted until the brink of death. With a back like an exposed spine and his usually white skin a deathly off-hue, Gautama was then taken aback by a memory from his childhood when he had experienced utter peacefulness. Upon reflection, Gautama realised he had experienced bliss because he had been in a desireless state. Gautama then left his fellow fasters, much to their claims that he was uncommited to an ascetic way of life, and Gautama went to sit alone under the Bodhi tree, swearing that he would not leave that place until he had achieved awakening.
During the seventh night Gautama sat under the tree he was transformed by witnessing all his former incarnations: first one previous life, then another, then another, and then more and more, until he had seen hundreds, and thousands, flash before him. He then started to understand that his previous actions affected his following states, and not only within a life, but between lives.
Gautama was again disturbed by the transitoriness of existence and wished for something utterly unchanging, a state beyond life and death. By understanding that life was transitory and therefore filled with suffering, and that the way to end suffering was desirelessness, he then cultivated a desireless state. Using meditative techniques with such concentration, Gautama eventually attained enlightenment.
The questions may arise: what were the consequences of a desireless state in the outside world? What did it mean for a community if its members renounced the world and became desireless?
Under Brahmanical tradition it was imperative that a renunciate would first have children and raise them before going outside of civilisation to meditate. There was thus a compromise between the earlier pure Aryan, racially regenerate, ‘world-accepting’ worldview, versus the later, racially degenerate idea of abandoning everything and renouncing the world. Gautama had departed from his kingdom and left a young wife and a son, but to Gautama this was not an immoral thing to do, because he thought the only purpose of life was to be liberated from it.
Gautama travelled ancient India teaching his view about the meaning of life and death, and the correct way of action in the world. By teaching about such themes, however, he was working in the same sphere as the Brahman (priestly class), and he thus made many enemies within that class, and he often emphasised his Kshatriya (warrior class) roots to show that he, as a member of a different class, could also teach philosophy and spiritual techniques. Gautama also allowed untouchables into his monastic community; racial boundaries were not a priority for Gautama as he viewed the
maintenance of the world as unimportant.
Gautama viewed the goal of life as extinction, so that one would never return, rather than having a wholesome family to create future regenerate life.
The world-denial of Gautama was epitomised by the extremely strict rules on celibacy in his monastic community, and by Gautama’s actions when he visited his former kingdom. In India at that time, as now, certain gurus were adored as vehicles of spiritual enlightenment, and when Gautama arrived to his old homeland he was welcomed as a sort of superstar. On the wedding night of a relative, Gautama asked the groom, whose newly-wedded wife was waiting in the marriage bed for him, if he would renounce the world and become a member of his monastic order, to live in celibacy.
In India at that time, and to a lesser degree now, the treatment of women who had lost a husband was debased, and many women killed themselves (out of a sense of duty to the lost husband, but also because the treatment of women who had lost a husband was so horrendous, both financially and because of the social stigma attached to it). Gautama knew this when he asked the newly married man to join his Sangha (monastic community), someone who respected Gautama so much he would not refuse his offer; however, to Gautama this was not immoral, as for a man to have a wife, and a woman to have a husband, and for them to beget and raise children was not important; the goal of Gautama was the extinction of life — the ending of the cycle of birth, death, and rebirth. Gautama even convinced his son to become a renunciate in his order, despite the wishes of his distraught mother, who wanted him to eventually have a family.
Gautama left this world aged eighty years, leaving no grandchildren behind. However, his monastic community had grown tremendously and it eventually influenced the Mauryan emperor Ashoka greatly. The ruthless consistency of Gautama, to carry out what he believed was true to the meaning of life and death, was beyond doubt and, combined with his charisma and the clarity of his teachings, he is an exemplary example of how one’s view of life and death affects the development of a community.
The usually tolerant Indian mainstream eventually found Buddhist teachings and practices too extreme to tolerate, such as the view, supported by Gautama using logic and his own insights, that the soul cannot be unchanging, as it learns and develops (contrary to the school of Indian philosophy called Vedanta, for example, that views the soul as eternal and unchanging). So, the Indian mainstream saw in Buddhism too great a threat to their own views and actions, and Buddhism was eventually forcefully removed from India. However, Buddhism had already spread to neighbouring lands, and it continues to spread in popularity to this day.
Finally, it must be emphasised that many aspects of Buddhism are psychologically profound, and the logical clarity of its teachings are admirable; however, Gautama, like virtually all post-Vedic Indians, saw existence itself as merely suffering; they did not feel joy in life itself, and they therefore aimed at extinction.
There are many lessons within Indian history, both positive aspects, such as profound psychological insights and beautiful poetry, and a sense of sacredness and majesty, and there are negative lessons to learn, the pitfalls for us to avoid in the future.
Above all these negative lessons, there are two traps to avoid: firstly, one of the greatest lessons being learnt en masse in modern times, that multiracial societies, no matter what their organization or laws, will always degenerate, and secondly, to try to sense the spiritual background of the world, with the proviso that some will simply not be able to sense this (even in India there was a school of nihilists), and that coupled with this knowledge of a spiritual background we guard ourselves against all forms of world-denial, that the world is somehow inherently evil. If behavior is to be consistent with the mind, then the consequence of world-denial is extinction; whereas the consequence of world-affirmation is the creation of strong families… —Aryan victory, and the march to the stars!
Leave a Reply