Gold in the Furnace

by Savitri Devi

  The Jewish origin of Communism—Marxism—is no secret to anyone. One must therefore expect such a philosophy to be man-centred. The fact that it is, perhaps, more cynically so than any other—especially than the otherworldly creeds that stress so strongly the dignity of man’s “soul”—makes it all the more repellent in the eyes of the real artist, but all the more attractive to the human beasts, i.e., the majority of men.

  The human beast—the human being of our times, in the process of becoming a beast—is only too glad to be told that his tendency to beastliness is natural and commendable, and that his superiority over other animals lies only in the fact that, through “reason,” he can enjoy the goods of the world better than they, and, in particular, exploit them (the beasts) better than any of them can the species on which it preys. The average man of the superior races feels it is generous of him to be a Communist. He might spontaneously believe in a duty of kindness towards all life, but his centuries of Christian upbringing are there to influence his subconscious mind and suggest to him that he surely “must” devote himself “first” to “all men.” The fellow from the inferior races is delighted to be offered an equalitarian, man-centred philosophy that gives him the illusion that nothing is above him, while the whole of subhuman living Nature lies under him, in his power, existing only for his needs and for his pleasure. By the way, man-centred philosophies always had more success in this world than life-centred ones. Inferior races who are taught to believe in life-centred religions never live up to them, as a rule. The treatment of animals—even of the cow—among the low castes of India, is a typical illustration of this fact. And the superior races themselves, I am sorry to say, have often given up life-centred religions for man-centred ones, as the wholesale conversion of Northern Europe to Christianity proves only too well.

  The appeal of Communism, today, is, in many ways, similar to that of Christianity fifteen hundred years ago. Its reign will not last so long—fortunately—for we are now nearer to the end of the present historical Cycle, and both events and thought currents succeed one another more rapidly. Moreover, the form under which the eternal Religion of hierarchised life will finally reassert itself and win, namely National Socialism, is already in existence. Nevertheless, in the short period of trial and preparation in which we are living just now, Communism is bound to obtain a considerable amount of cheap success.

  * * *

  Another great point in favour of such immediate success is that Communist propaganda addresses itself not to an élite, but to all men of every race, of every civilisation, of every tradition, and especially to those who have reasons to feel themselves exploited and downtrodden, i.e., to the immense majority of mankind. Following the example of Christianity and Islam—the two great international religions of equality sprung from Judaism—and of the Democratic creed popularised by the French Revolution for “the liberation of all peoples,” Communism states that there are, between human beings, no natural, irreducible differences, due to blood, but only artificial differences due to environment and education—due, ultimately, to economic factors. In other words, our bitterest opponents believe that a young Negro, a young Chinese, a young Eskimo, and a young Jew, brought up together from early childhood in England or Germany, and educated in the same English or German schools and Universities, will have, in the same circumstances, practically the same reactions as any Englishman or German who received the same education. The apparently unlimited adaptability of quite a number of non-Aryan races to what is commonly termed “modern” life—i.e., to organised life, as evolved by the scientific genius of the European Aryan—is greatly responsible for the credit given to that absurd belief among thousands of people who should know better. How superficial, how purely external that adaptability is, nobody seems to care, either because people have lost the capacity of distinguishing between the essential and the secondary, or, rather because the external—the secondary—alone matters in their eyes; because they consider that to be the essential, reversing spontaneously, in their consciousness, the natural scale of values—another sign of universal decay in our times.

  The most “adaptable” man—outwardly—whether in the West or in the East, is, naturally, the Jew. Whether in India or in Iceland, everywhere he goes, he wins the same praise for that extraordinary suppleness, from the population in the midst of whom he settles and thrives: “He is like one of us”—which means that, in Iceland, he eats Icelandic food and shows a taste for winter sports—and for Icelandic girls—while in India he manages to become the “pal” of the worst type of Indian—of the casteless product of uncritical “western” education—and pretends to relish everything Indian, from Sanskrit philosophy (the spirit of which he is the last person to be able to share, however much of a scholar he be) down to curry sauce and Indian sweets and gregarious life. In addition to that, he is a remarkable linguist. The result is, everywhere, the illusion that the Jew can become a native of the place where he chooses to live, and an outcry of horror at the assertion of the contrary by a handful of racially conscious, intelligent, and proud Aryans. The internationalist myth, and the legend of the “poor Jew,” go hand in hand with the belief in “man” as a mentally homogeneous species in which any unit contains the same possibilities as the other, whether Jew or Gentile, Negro, Chinese, Maltese, or Scotch, or pure German or Swede. Communism is based and thrives upon that lie. Nothing analogous could have thriven a few millenniums ago. Each race had, then, its pride; was conscious of its unique position in the broad scheme of creation, of its irreplaceable character. But now that two thousand years of Christianity—another Jewish product—have subtly but surely deprived most people of their sense of racial dignity in the name of an otherworldly ideal; and now that years of Democratic education have filled the simpletons with an unhealthy admiration for “intellect” and a no less unhealthy aspiration towards “individualism,” the world is ready for the next step: the universal levelling of mankind through mixture of blood on the largest possible scale, in the name of a philosophy that no longer crushes the body (as early Christianity did) but despises it; that looks upon it purely as an economic unit—a producer and consumer of food—and an instrument of personal enjoyment; that reduces it to something of lesser account than the animal body, in a way, for the Communists who proclaim that all men have equal possibilities and equal rights, and deny the natural hierarchy of races among human beings, will admit, on the other hand, without difficulty, that a thoroughbred Persian kitten, for instance, or a pedigree puppy, has a greater potentiality for beauty—greater inherent value—than an ordinary one and represents a natural feline or canine aristocracy.

  But the natural human aristocracy is a small minority. And those of its members who are conscious of their value as representatives of a superior race are fewer still. The great majority of men and women—especially those of the inferior races—like a philosophy that denies racial aristocracy and reduces the exceptional individual (who can never be denied) to a product of purely economic factors coupled with the play of circumstances. They like it, because it flatters them. Because each human worm who accepts it is entitled to think himself the potential equal of anybody, and to say to himself: “If only circumstances had been a little different, who can tell what a great person I would have become?” The insignificant “I” of millions of nonentities at once looks less insignificant in the eyes of each one of them. A lovely theory! Not merely the economic salvation of all men, but the moral salvation of the worthless in their own estimation; an illusion of greatness appealing both to the stomachs and to the vanity of the subhuman masses—the proper Weltanschauung for inferior races. No wonder the inferior races rush to it like flies to honey—and, along with them, quite a number of kind-hearted “humanitarians,” and of uncritical victims of clever propaganda belonging to the superior races, unfortunately.

  These would not be in such a hurry to respond to it, if they could fathom the grim reality that lies at the back of that resounding appeal “to all men”;
at the back of that talk about freedom, about unhampered personal development, material welfare, “education,” and enjoyment. That grim reality, the workers of the Russian Zone of Germany—many of whom, in their Communist zeal, at first welcomed the Russians as “liberators”—will all tell you what it is: the worst type of servitude; compulsory work, without the redeeming satisfaction of feeling oneself useful to anything or anybody one loves; work for some distant, abstract, ever-grabbing foreign power; compulsory leisure, filled with standardised amusements; compulsory standardised “culture”; the lowering of the level of life, not only for the capitalist and the “bourgeois” or so-called such, but for those labourers themselves who happened to have tasted some kind of material civilisation; the creation of an artificial and detested equality between them and people who have always lacked the very elements of modern comfort. On the other hand, the death of all originality, of all creative thought.

  The labourers and working women of the Russian Zone will tell you that the Russian invaders were dumbfounded at the sight of the “luxury” which the humblest mechanic enjoyed in National Socialist Germany. They had always been told that, outside the USSR, all was misery, hunger, oppression of the proletariat and so forth. When, even in her material collapse, Nazi Germany gave them a glaring proof that it was not so, they could not believe their own eyes. With childish naivety, they took all Germans for “capitalists.” The German labourers took them for savages, and their system for something hateful, the likes of which they could not have imagined in the most awful nightmare.

  But, of course, the German labourers—and the English, and the Scandinavian, and the Dutch, and the French—are, numerically, a negligible minority in the wide world. The Communists, following the example of the Democratic parliamentarians, rely upon numbers to bring about their triumph. Minorities, however inherently valuable, do not count in their eyes when they are minorities of opposition. Numbers—our enemies hope—will soon crush them out of importance if not out of existence. The German labourers might grumble, or rather (for grumbling is forbidden in the Russian zone) feel indignant in their hearts, and curse Communism. But the Chinese coolie, the wretched Indian sweeper, the man who digs coal out of the mines of Giriya, the woman who collects cow dung in the streets of Calcutta and sells it a few annas a basket, for fuel; the labourer who toils in the tea plantations of Assam, in the rubber plantations of Malaya and Indochina, in the sugar plantations of Java; the docker and the rickshaw driver of Singapore, Saigon, and the ports of the Yellow Sea, all welcome—or will soon welcome—the message of Communism and its application as something wonderful. And who can blame them? Who, but a supremely intelligent and astonishingly well-informed person would not do so in their place?

  And one must not forget that, wretched as they might seem, and worthless as they might be, taken individually, they are the majority; they are the “workers of the world” to whom the famous call for union is addressed; they are the “humanity” for whom Communism is preparing a better life. Our Weltanschauung of the natural élite, our message of pride and power, our dream of a godlike humanity, is not, and can never be, addressed to them. The Communist Manifesto is. The first, the sine qua non condition to be a National Socialist, is to be an Aryan, and a healthy, intelligent, fully conscious one, in addition; a worthy specimen of higher humanity. The only condition one needs, in order to be a Communist, is to be a “human being”—a mammal walking on two legs, without a tail, capable of speech, and assumed to be “reasonable,” whether or not so in reality, it matters very little.

  Now, two-legged mammals without anything to recommend them, outnumber pure-blooded Aryans, bodily and mentally worthy of the name of “human élite,” by a hundred to one. And even among the pure Aryans, those who are susceptible of being misled by “humanitarian” propaganda—because of centuries of Christianity, followed by a long Democratic education have killed in them all sense of racial pride—outnumber by far those who have retained the capacity to think for themselves, and to think as Aryans. Is it any wonder, if we were unable to get a permanent hold upon so-called “world-opinion,” quite apart from the disastrous effect of the calumnies which Jewish propaganda poured out against us under every possible form? And is it any wonder that the Russians won the war through Communism, and are now rising in power at the expense of their idiotic dupes, the degenerate Aryans of the West, already docile servants of the Jews for many decades?

  Not only is this no wonder, but it is, as I have tried to point out in another book,285 within the natural order of things.

  One cannot understand the significance of the momentous events of our times, in particular of the temporary defeat and persecution of National Socialism, if one does not constantly bear in mind the fact that we have been, for the last six thousand years or so, living in the last of the four great periods into which the wise men of olden days agreed to divide every complete historical “Cycle,” i.e., every complete creation, or rather manifestation in time, from its beginning in perfection to its final dissolution. One cannot realise the meaning of contemporary happenings unless one realises also that we have now come to the last part of that last, shortest, and fiercest period in the natural development of our Cycle—to the end of what the Sanskrit Scriptures call the “Kali Yuga,” i.e., the Dark Age, and that there is no hope until this humanity, as we know it only too well, meets its doom in some final crash. Until then, man as a whole is bound to become more and more monkeyish, and to follow the latest suggestion of the death forces with increasing zeal. Communism is the most thorough, the most complete, the typical expression of man’s lure of disintegration; the most logical, the most extreme philosophy of death. Democracy, and older Christianity—of which, as I said, Democracy is only the decadent form—are also products of the death forces, but less cynical, and less masterful ones. The “Kali Yuga” was not yet so “advanced” when they were invented. There was place, in them, for some redeeming inconsistency. In the Medieval Christian Church, there was still place for racial pride (although this was, really, against the grain of the faith); and in modern Democratic civilisation one enjoyed, until 1939, the possibility of expressing, at least, one’s adhesion to the philosophy of natural values—the Philosophy of the Swastika—without running the risk of being imprisoned for it. That possibility still exists, to a very small extent, outside unfortunate occupied Germany. Though it is practically impossible to publish books, or to make public speeches in praise of the Nazi ideology, one can stand for it privately, to the knowledge of all one’s neighbours, even of those who are against it—the last shadow of freedom.

  Under a Communist Government, even that shadow would vanish. It has vanished wherever the logical Weltanschauung of disintegration inspires the all-powerful ruling machinery. And this is natural; this is within the merciless logic of historical evolution. It cannot be otherwise. And it is also natural—and unavoidable—that a degenerate humanity such as the one we know should prefer the yoke of Communism to our call to real freedom. Being what it is, it is incapable of appreciating that which we understand by “freedom”—just as apes would be unable to appreciate the membership of a learned society, if such an honour were offered to them.

  The Communists will win; must win—for the time being—whether by force of arms or through the effect of their propaganda, it makes little difference. This is also natural—unavoidable.

  But this should not distress us. They—the exponents of the philosophy in accordance with the tendency of Time—will win, and pass: be annihilated by Time. We, the followers of Him Whom I called, in other writings of mine, “the Man against Time”286—the exponents of a Golden Age philosophy—will rise upon their ruins and rule, once more, a world, not of apes, but of regenerate, godlike men, Aryans in the full sense of the word.

  * * *

  For, if Communism has many advantages over National Socialism from the point of view of immediate success—if it centres its propaganda around man’s elemental needs and lusts; if it admits all
men to its fellowship; if it uses deceit as its strongest weapon, giving people the illusion of freedom, while enslaving them more completely than any ancient absolutism has ever done—still it is doomed, in the long run. What is not founded in eternity is always doomed. And of all modern “isms,” alone our Hitler’s beautiful teaching—the Philosophy of the Swastika—is founded in eternity. It alone can stand the test of persecution and, which is more, the test of time.

  It is, I repeat, a Golden Age philosophy in the midst of our age of gloom; the philosophy of those who stand heroically against the downward current of history—against Time—knowing that history, that moves in circles, will one day forward their lofty dreams; the philosophy of those few who, instead of allowing themselves to be drawn along by the general downward rush, forgetful of the hope of eternal Return, prefer to fight an impossible battle and to fall, if necessary, but to feel, when the new dawn comes, that they have called it, in a way, through the magic virtue of action for the beauty of action; who, if the dawn is not to shine in their lifetime, will still act against the growing tide of mediocrity and vulgarity, for the sole joy of fulfilling the inner law of an heroic nature.