Balder Ex-Libris - Savitri DeviReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearSavitri Devi - La Foudre et le Soleilurn:md5:4a27345e14ad6a68676acae13b27fa092018-09-21T19:33:00+01:002021-12-06T18:44:54+00:00balderSavitri DeviEuropeEx-LibrisFascismeReligionTraditionTroisième Reich <p><img src="https://balderexlibris.com/public/img4/Savitri_Devi_-_La_Foudre_et_le_Soleil.jpg" alt="" /><br />
Auteur : Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)<br />
Ouvrage : <strong>La Foudre et le Soleil</strong><br />
Année : 1958<br />
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Préface. Ce livre, - commencé en Écosse au printemps 1948 et écrit, de temps à autre, en Allemagne entre cette date et 1956, - est le résultat de méditations de toute une vie sur l’Histoire et les religions, ainsi que de l’expression d’aspirations et d’une échelle de valeurs morales qui était déjà la mienne avant la Première Guerre Mondiale. Il pourrait être décrit comme une réponse personnelle aux événements de 1945 et des années suivantes. Et je sais que beaucoup de gens ne l’aimeront pas. Mais je ne l’ai pas écrit dans un but autre que celui de présenter une conception de l’Histoire - ancienne et moderne - inattaquable du point de vue de la Vérité éternelle. Je me suis donc efforcée d’étudier à la fois les hommes et les faits à la lumière de cette idée de la succession des Âges, de la Perfection intacte au chaos inévitable, qui ne se rapporte pas seulement à “l’Hindouisme”, mais à toutes les formes de la Tradition Unique, universelle, - les Hindous étant (peut‑être) cependant ceux qui ont conservé un peu plus de cette Tradition que les gens moins conservateurs. Il peut sembler ironique qu’un désir ardent si intense de la fidélité à la Tradition m’ait conduit à une interprétation de personnalités historiques si différente de celle de la plupart des gens qui professent de l’intérêt pour les choses de l’esprit. Seul l’avenir sans fin dira qui a le mieux compris la Sagesse divine : ces personnes ou moi‑même. Savitri Devi. Calcutta, le 21 juillet 1958. <strong>...</strong></p>Savitri Devi - The Non-Hindu Indian and India Unityurn:md5:060fa05ea0eb72fff7a7ccf3f3dcd51b2012-03-08T18:37:00+00:002014-05-07T21:29:20+01:00balderSavitri DeviIndiaTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_The_Non-Hindu_Indian_and_India_Unity_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>The Non-Hindu Indian and India Unity</strong><br />
Year : 1940<br />
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PREFACE. In July last, (1940) I saw the tomb of Sultan Tippu, near Seringapatam. It lies three or four miles away from the ruined walls of the city, in a lonely place. I walked through a beautiful garden to the room where the gallant Indian is sleeping his last sleep by the side of his father Hyder Ali, and of his mother. There was not a soul to be seen, and the only sound I could hear was the endless lamentation of the wind in the high trees. The overwhelming quietness penetrated me. Words read upon a tombstone in Europe, years and years ago, came back to me as an expression of the ultimate goal of all life: “Peace, perfect peace.” Then suddenly, I thought of India, — that India whom I have made mine. Tippu died for her to live and flourish. Did he die in vain? Centuries of decay and disaster, of foreign invasions and internal strife, rushed before my mind. “Will India ever enjoy peace — not the stillness of the dead, but peace in the joy of life”? And it was as if something from within me answered: “Yes, if one day the Indians can forget social prejudice and communal hatred, and love one another.” I soon reached Tippu’s tomb, and stood by it, lost in my thoughts. The picture of the ruined defences of Seringapatam was vivid in my mind. I also remembered the spot where the Sultan was found dead after the fall of the city, and the little I had read in my childhood about Tippu took a new colour and a new sense, there, before the stone under which he lies. All that I had learnt in India also took a new colour and a new sense. The inessential matters which, too often, are taken as fetishes by both Hindus and Mohammedans, and become the occasion of inter-communal squabbles, were forgotten. I could only think of one thing in the silence of the room where lies the great Tippu, who died for India’s freedom, and that was that India’s latent craving for internal peace and unity should put an end to communal strife, and make us all march together, — one heart, one will, — like those who fought, then, under the walls of Seringapatam. The room itself was to me a sanctuary, for it contains not a Mohammedan, not a Hindu, not a man, but a symbol of everlasting India. And, I bowed down before Tippu’s tomb as I would have done before the sacred image in any Hindu shrine. When I got up, I saw an old man standing by my side, with a book in his hand. It was the “visitor book”; the old man asked me in Hindustani if I would like to write something in it. Under the signatures of half a dozen European tourists, I wrote: “May the spirit of the Indian warrior who lies here inspire us all, — Hindus and Mohammedans alike, — and guide us in our present-day struggle for national independence.” There was peace in the air; peace also in the old man’s eyes. In the high trees, the endless lamentation of the wind was like a song of peace. And when I reached the gates of the silent enclosure and came in contact with life once more, the innocent laughter of a few children along the road made me dream of a future India where communal consciousness would be no more. I wrote this booklet on my return to Calcutta, as an immediate continuation of the thoughts inspired in me by my visit to Sultan Tippu’s tomb and to the ruins of his fortress. Savitri Devi. Calcutta, September 1940 <strong>...</strong></p>Savitri Devi - The lightning and the Sunurn:md5:2354cbb1274e76b999e8524acda7ac342012-03-08T18:22:00+00:002014-05-07T21:29:15+01:00balderSavitri DeviGermanyIndiaThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_The_lightning_and_the_Sun_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>The lightning and the Sun</strong><br />
Year : 1958<br />
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To the god-like Individual of our times; the Man against Time; the greatest European of all times; both Sun and Lightning: ADOLF HITLER, as a tribute of unfailing love and loyalty, for ever and ever. “The foolish disregard Me, when clad in human semblance....” The Bhagavad-Gita, IX, verse 11. “Was der Tod der Elf einmal bedeuten wird, vermögen heute nur wenige zu ahnen — noch weniger kann ich darüber schreiben. Wir stehen mitten in einer grossen Zeitenwende. Was wir alle durchmachen sind ihre Geburtswehen. Alles scheint negativ — und einmal wird dann doch Neues and Grosses geboren werden....” RUDOLF HESS (From a letter to his wife, written on the 28th October, 1946, — twelve days after the hanging of the Martyrs of Nüremberg). PREFACE This book, — begun in Scotland in the spring of 1948, and written, at intervals, in Germany, between that date and 1956, — is the result of lifelong meditations upon history and religions, as well as the expression of lifelong aspirations, and of a scale of moral values, which was already mine before the First World War. It could be described as a personal answer to the events of 1945 and of the following years. And I know that very many people will not like it. But I have not written it for any other purpose than that of presenting a conception of history — ancient and modern — unassailable from the standpoint of eternal Truth. I have therefore endeavoured to study both men and facts in the light of that idea of the succession of Ages, from pristine Perfection to inevitable chaos, which pertains not merely to “Hinduism,” but to all forms of the One, universal Tradition, — the Hindus being, (perhaps) but those who have retained somewhat more of that Tradition than less conservative people. It may sound ironical that so intense a yearning after faithfulness to Tradition should have led me to an interpretation of historic personalities so different from that of most people who profess interest in things of the spirit. The endless future alone will tell who has understood divine Wisdom the best: those people or myself. SAVITRI DEVI Calcutta, 21st of July, 1958 <strong>...</strong></p>Savitri Devi - The Egyptian Conquest of Nubiaurn:md5:63f8781d1850c2e3f924430471dbdc2e2012-03-08T18:19:00+00:002014-05-07T21:29:10+01:00balderSavitri DeviAfricaEgyptNubia <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_The_Egyptian_Conquest_of_Nubia_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>The Egyptian Conquest of Nubia</strong><br />
Year : 1979<br />
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The following brief article (1,005 words) appeared in the January-February 1979 issue of White Power (page 11). At first reading, it struck me as unworthy of Savitri Devi. It is surely the least significant of her works. It is a brief historical vignette, padded out with long quotations and offering scarcely any analysis. Furthermore, the assertions that ancient Egypt was an “Aryan” nation and that an Egyptian Pharaoh had “fine, Nordic features” struck me as suspicious, because they are errors that Savitri Devi never would have made. The Ancient Egyptians were a Mediterranean Caucasoid people. They were not Aryans, and although they did have fine features, they were not Nordic. The origins of this article were clarified by Martin Kerr, the then editor of White Power, who sent me a photocopy of the original manuscript of the essay, which, along with an accompanying letter, I have transcribed here. The letter makes it clear that Savitri herself did not think much of her efforts and explains why, under the circumstances, that she could not do better: I hope I didn’t bore you with my “bit of ancient history.” I was too crushed by the awful heat of Delhi’s summer (it is summer, here, since March) to go to the length of writing something of my own inspiration for White Power. I am not of those privileged ones who have air-conditioning in their lodgings. I have merely a fan above my bed, in my one room and kitchen tiny flat. And that fan—under which I am lying, whenever I am not forced to get up, either to go and get food for my cats, or to go and teach my few private pupils: earn my living and that of my animals, home ones and strays who depend on me—that fan, I say, does nothing more than agitate burning air (45 degrees centigrade in my room, under the fan, a few days back: hardly less than outdoors in the shade). Now you can imagine the furnace in the sun! And when one goes out on foot, be it to walk to the station where one can hire some conveyance, you can imagine what it feels like. I am exhausted when I come home from my lessons or from shopping, and the only thing I am fit for is to call back into my mind the little I once learnt about ancient times. . . . Excuse me if for just now I do not write any more. I intend to write about my late husband—Sri A.K. Mukherji—for the National Socialist World. He deserved it. But I must wait till I can be myself again—after this heat. End of June, beginning of July, the “monsoon rains” are expected. Hurray! That means on the first day a sudden fall in temperature of 25 degrees (centigrade) and a downpour, amidst thunder and lightning. Lovely! Apparently Savitri had volunteered to contribute to White Power, but the enervating heat of the New Delhi summer had robbed her of the creativity and concentration necessary for writing anything original, so she dashed off a few lines about 12th dynasty Egypt and Nubia. The manuscript is also revealing. First, it makes clear just how much Savitri was suffering from the heat, for she did not even finish the Nubia article, but broke off in mid-thought and, in effect, turned the text into a personal letter. Second, it is clear that the last few paragraphs of “The Egyptian Conquest of Nubia” as published in White Power—including the mistaken racial descriptions of the Ancient Egyptians—were written by another hand. According to Martin Kerr, he was their author. I have indicated these additions in bold below. The title, illustrations, and captions were also provided by Kerr. According to Kerr, the additions were not shown to Savitri before the article was published, but he was confident that they would meet her approval, and if they did not, he would have published her corrections in a subsequent issue. Savitri never complained. It should be noted that the additions to Savitri’s text, aside from the minor errors of racial anthropology, are quite intelligent. They draw an edifying lesson for the present day from an otherwise abortive historical vignette. R. G. Fowler <strong>...</strong></p>Savitri Devi - Shinto The Way of the Godsurn:md5:cc4c90f89c6b24ed40a8b61eb5af875c2012-03-08T18:13:00+00:002014-05-07T21:29:05+01:00balderSavitri DeviJapanShintoTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Shinto_The_Way_of_the_Gods_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Shinto The Way of the Gods</strong><br />
Year : 1979<br />
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According to the multi-millennial Japanese tradition, in very ancient times there was once an immense ocean (ironically destined to be called the "Pacific" Ocean), which seemed endless: from one end to the other of the horizon, one could only see water and sky! Above this immense body of water there was only a light and narrow "bridge." The gods used to go to this bridge to observe and admire the beauty and breadth of this ocean. One of these gods, Izana-Gi, tired of observing the ocean from high above, lowered his spear towards the water and slightly stirred it. After raising the spear he noticed that some mud, attached to the tip of the spear, fell back into the water. This was how the first "island" appeared on earth. After this, Izana-Gi built a ladder and lowered himself from the "heavenly bridge" onto the ground. He then proceeded to build a small round house for himself and his wife, Izana-Mi, in which they began to meet. Soon Izana-Mi had some children, who unfortunately turned out to be a disappointment. They were all different from each other and appeared to be weak, unworthy of a divine couple. A general assembly of the gods was gathered to look into the problem and to find the cause of such a failure. The gods asked the couple: "When you get together, who gets to talk first?" Izana-Mi immediately replied: "Me, obviously" One of the gods remarked: "This is a serious violation of the rule regulating Rites! A woman should never speak first, since this is one of man's duties and privileges. No wonder your children are not what they ought to be." The couple followed the advice of the gods to the letter, and soon their children changed for the better, becoming beautiful and strong, worthy heirs of their divine legacy. Izana-Mi did not just give birth to children, but also became the mother of four thousand islands, big and small, which eventually made up Japan. The other countries of the world slowly emerged from the waters through a geological and natural process, which took centuries to unfold. This is why, unlike other countries, Japan is a "divine" land: it originated from a goddess! <strong>...</strong></p>Savitri Devi - Pilgrimageurn:md5:af32edce905d08d527e8b9a819badc572012-03-08T18:02:00+00:002014-05-07T21:29:02+01:00balderSavitri DeviEuropeGermanyThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Pilgrimage_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Pilgrimage</strong><br />
Year : 1958<br />
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“When justice is crushed, when evil is triumphant, then I come back. For the protection of the good, for the destruction of evildoers, for the establishment of the Reign of Righteousness, I am born again and again, age after age.” The Bhagavad-Gita IV, Verses 7 and 3. PREFACE These pages — written in English only because I did not, yet, feel myself in a position to produce a book in German — relate my first actual pilgrimage to places which have a great name in the history of the National Socialist Movement and in that of Germany in general. They are incomplete, because that pilgrimage itself was — had to be, on account of personal financial difficulties — a rather hasty one; one from which I had to leave out even such important landmarks as Vienna and Berlin. For the sake of faithfulness to fact, I purposely did not try to fill the gaps with memories of these and other places, gathered during more recent tours of mine. For every successive pilgrimage is a whole in itself, endowed with its own organic unity. And the first one has a special character for the sole reason that it is the first. Many statements in this book — many reactions of comrades of mine or of myself — will shock those who are not definite devotees of the Hitler faith — and perhaps even some of those who are, or profess to be, such ones. Yet, again for the sake of faithfulness to fact, I have not cut out the corresponding passages. I wanted at least the psychological atmosphere which I have lived in 1953 to be rendered as I have experienced it. The book is, anyhow, not intended for indiscriminate circulation. It is a series of personal episodes, laid down in black and white in exactly the same style as I would relate them to the only people these pages are for, namely, to the most conscious and consistent among my German comrades and superiors. Savitri Devi Mukherji Calcutta, 12 December 1958 <strong>...</strong></p>Savitri Devi - Paul of Tarsus, or Christianity and Jewryurn:md5:10df55a2037baf2bbcb9894a5091d3c72012-03-08T17:59:00+00:002014-05-07T21:28:58+01:00balderSavitri DeviJewPaul de Tarse <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Paul_of_Tarsus_or_Christianity_and_Jewry_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Paul of Tarsus, or Christianity and Jewry</strong><br />
Year : 1965<br />
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If there is a fact that cannot fail to impress all persons who seriously study the history of Christianity, it is the almost complete absence of documents regarding the man whose name the great international religion bears, namely Jesus Christ. We only know of him from what is told to us in the gospels, i.e., practically nothing, for these miscellanies, if prolix in their descriptions of the miraculous facts they concern, give no information at all about his person, and, in particular, about his origins. Oh, we have in the four canonical gospels a long genealogy going back from Joseph, the husband of the mother of Jesus, as far as Adam! But I always ask myself what interest this can have for us, given that elsewhere we are expressly told that Joseph has nothing to do with the birth of the child. One of the numerous “apocryphal” gospels—rejected by the church—attributes the paternity of Jesus to a Roman soldier distinguished for his bravery and thus nicknamed “The Panther.” This gospel is cited by Heckel in one of his studies of early Christianity. The acceptance of this point of view, however, does not entirely resolve the very important question of the origins of Christ, for it does not tell us who was Mary his mother. One of the four canonical gospels tells us that she was the daughter of Joachim and Anne when Anne was past the age of maternity; in other words, she was herself born miraculously—or she was quite simply a child adopted by Anne and Joachim in their old age — which does not clarify matters. <strong>...</strong></p>Savitri Devi - Long-Whiskers and the Two Legged Goddessurn:md5:d83de251bf78e7d16ba997f115e6d8f22012-03-08T17:52:00+00:002014-05-07T21:28:54+01:00balderSavitri DeviGermanyThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Long-Whiskers_and_the_Two_Legged_Goddess_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Long-Whiskers and the Two Legged Goddess or the true story of a “most objectionable Nazi” and . . . half-a-dozen Cats</strong><br />
Year : 1965<br />
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FOREWORD. Every person and every animal in this story has actually lived or is still alive — only their names, when at all mentioned, have been altered for obvious reasons. And this is precisely why this is neither a proper “cat story” in the usual sense of the word nor a bare psychological study of human “fanaticism,” but both. True life is never as simple as alleged portraits of it. And here, we have an instance of the fundamental complexity even of that psychology often considered as the simplest of all, namely, of that of a one-pointed political “fanatic,” nay, of a militant upholder of an Ideology “of arrogance and violence” (to use the language of its enemies). Not only does the Doctrine itself, to which the heroine of this story is unconditionally devoted, appear greatly to exceed mere “politics,” when examined with the care it deserves, but the woman’s devotion as a fact, — as an experience — has unexpected roots: — roots in a whole world of values which one is not used to identify with her Ideology. In other words, our heroine’s outlook seems somewhat different from that of many of those whom she would, herself, love and respect as her brothers in faith, because her approach to National Socialism is first and foremost aesthetic, while theirs is mainly social and political. She sees it and lives it differently, because she is, whether she cares to admit it or not, different from most, or at least from many, of her comrades, even if she be as “fanatic” — as one-pointed; as uncompromising — as any of them. Fundamentally, she is in love with the beauty of life, which she beholds, unmarred, in animals, and more specially in felines; which she would like to behold in man also, but simply cannot — for man is not something complete, something “achieved,” but a creature “on its way” to something higher, when not an irretrievably fallen creature in the process of decay. Our heroine therefore cannot love humanity — not even Aryan humanity. She cannot love it, for it is not uniformly beautiful, both in physical features and character. At most, she can and does love the creature of glory, which the natural élite of her race is aspiring, — tending — to become (or re-become): Aryan man in his perfection. It is not the preoccupation of living men’s happiness — not the knowledge of her comrades’ efficiency on the social plane — that brought her to her particular faith, but the dream-like vision of those Aryan supermen as beautiful on their level, as the four-legged kings of the jungle on theirs,”1 which the élite of her race could become, under its influence. In other words, she is a National Socialist because she beholds, in Adolf Hitler’s teaching, “the one political doctrine infinitely more than political” — the only one founded upon the basic laws of Life — and the one Way of life that can lead the natural élite of mankind to its natural fulfilment in the state of supermanhood. For the more and more numerous millions of increasingly mongrelised human beings, lost for the cause of collective supermanhood, our heroine has no time. She despises them profoundly, and comes in touch with them only when she cannot do otherwise: either to defend some animal (or animals in general) against them, or against some of them; or to fight them, whenever necessary; or to use them, whenever possible, for the benefit of the Aryan cause. The “cat story” in which she is involved from the beginning goes at least to show that her eminently aesthetic approach to the alleged Ideology “of arrogance and violence” is possible, even logical — in perfect keeping, at any rate, with that which a French opponent2 of the National Socialist doctrine once called its “appalling logic.” And this precisely because true Aryan racialism, — National Socialism, to repeat its historic name, — not only is not a man-centred creed, but definitely excludes any man-centred outlook. For this very reason, this book is anything but National Socialist propaganda: most people, nearly all people nowadays, have a man-centred outlook; to tell them bluntly how life-centred a great militant faith really is, is rather to turn them against it. To those few, however, who, far from looking upon man as the source of all values and the measure of all things, merely see in him, as Friedrich Nietzsche did, “a bridge between animalhood and supermanhood,” our story might suggest the widely unpopular but, to us, quite obvious truth, that any beautiful, innocent beast — a finished handiwork of Nature, perfect on its own level — is decidedly more valuable than a human specimen that does not (or, by birth, cannot) tend towards the one thing that justifies, if at all, the existence of man: the perfection of superman; more valuable, we say, because, be it of limited scope, a finished — flawless — work of art is always better than a failure. Those might well be attracted to our heroine’s aristocratic faith, and come to it, contrarily to many of its former supporters, fully aware of its remotest implications, and therefore fully knowing what they are doing; come to it and never turn back. They would be welcome: the militant minority needs those to whom its “appalling logic” appeals without reservations. Yet, we repeat: this is not, cannot be, propaganda. For who cares for minorities in the present world? Minorities do not count; they are not dangerous — or not supposed to be ... Savitri Devi Mukherji. Written in Hanover (Germany) on the 10th of July, 1961. <strong>...</strong></p>Savitri Devi - Joy of the Sunurn:md5:3fb225c8801cf412761da1daf79f117d2012-03-08T17:48:00+00:002014-05-07T21:28:50+01:00balderSavitri DeviAkhnatonEgypt <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Joy_of_the_Sun_The_Beautiful_Life_of_Akhnaton_King_of_Egypt_Told_To_Young_People_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Joy of the Sun The Beautiful Life of Akhnaton, King of Egypt, Told To Young People</strong><br />
Year : 1942<br />
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Preface. There are few things in the history of any land or time as beautiful as the short life of Akhnaton, king of Egypt in the early fourteenth century B.C. Some men are celebrated for their extraordinary intelligence; others are famous as great artists; others have become immortal account of their goodness. But few have been intellectual geniuses, artists and saints at the same time, in the natural perfection of their being. Akhnaton was such a man. He was one of those rare historic figures whose very existence is sufficient to make one proud to be a man, in spite of all the atrocities that have dishonoured our species from the beginning up to now. And yet, such is the irony of fate that the public at large hardly knows his name. At the opening of this year 1942 A.D.—exactly three thousand three hundred years after Akhnaton’s death, if we accept the chronology of some historians—I present this simple book to the young people of all the world in the hope that it may teach them to love that most lovable of men. My own life would have been richer and more beautiful, had I had the privilege to know of him when I was twelve years old. To try to give that privilege to others seems to me the best way of amending for long years of neglect, and of keeping up King Akhnaton’s thirty-third centenary in the midst of our troubled times. SAVITRI DEVI. Calcutta, 14th of February 1942. <strong>...</strong></p>Savitri Devi - Impeachment of Manurn:md5:863151d4390e91d75cbcf2a61c23637c2012-03-08T17:17:00+00:002014-05-07T21:28:47+01:00balderSavitri DeviRitualsTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Impeachment_of_Man_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Impeachment of Man</strong><br />
Year : 1959<br />
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Preface. This book — only now printed for the first time — was written in 1945-46, i.e., fourteen years ago. It expresses the views which I have had all my life concerning animals in particular and living nature in general, and my no less life-long protest against their ruthless exploitation by man: an attitude rooted, in both cases, in a pre-eminently aesthetic and life-centered outlook on the world, in complete opposition to that utilitarian and man-centered one, which is accepted nearly everywhere. It was inspired by the events and general atmosphere of the atrocious months during which it was written, namely, of the months immediately following the Second World War; of the time during which, even if one deliberately refused — as I did — to open any newspaper or magazine, or to listen to any propaganda on the wireless, one could not but hear, wherever one turned, more or less cleverly presented tales of “crimes against humanity” alleged to have been committed, sometimes, admittedly, by or at the orders of the Japanese so-called “war-criminals,” but mostly, — practically always — by the German so-called such ones. Every effort was exerted, every ability, every capacity of imagination mobilized, to make those tales as blood-curdling as possible — the more gruesome, the better! — in order to shock the “decent people” of all “civilized” countries, and to “put them off” National Socialism and the like (if like there could be!) for ever, and even to impress such men and women as might have (and perhaps often did) call themselves National Socialists up till 1945 without being aware of the full implications of that title, and to “reeducate” them, — for the good of their souls, and of their fellowmen. Those tales, intended to shatter the world, failed, however, to impress me — at least in the sense that the “reeducators” desired. They failed to change my attitude towards National Socialism, first, because I never was a “decent person” and then, also, because I was no sheep, and knew exactly — had always known — what I stand for and what I want. They even failed to appear “bloodcurdling” to me. Indeed, I already knew too much of the atrocities of Antiquity — from those of the Chinese to those of the Assyrians and Carthaginians, to say nothing of those of the Jews, so masterfully evoked in the Holy Bible1 — not to find the alleged German “crimes against humanity” clumsy, hopelessly amateurish, in comparison, even if the various reports about them had all been true to fact. And in addition to that, I had heard or seen too much of all forms of exploitation of animals by man — from the daily brutalities one witnesses in the streets of Southern Europe, not to speak of the Orient, to the appalling deeds perpetrated in the secrecy of vivisection chambers, but fully described in certain scientific publications — not to feel more than indifferent to the fate of human beings, save in the rare cases these happen to be my own brothers in faith. But the tales — and the whole atmosphere of the “reeducation” days — definitely would have “put me off” every religion, every philosophy centered around an inflated sense of “human dignity” and of the “value of many as such,” had I not already years and years before weighed these two concepts and found them decidedly wanting. The one thing the propaganda did, — instead of stirring in me the slightest indignation against the supposed-to-be “war criminals” — was to rouse my hatred against the hypocrisy and cowardice underlying every man-centered attitude; to harden me in my bitter contempt for “man” in general; and . . . to prompt me to write this book: the answer to it, the spirit of which could be summed up in a few lines: “A ‘civilization’ that makes such a ridiculous fuss about alleged ‘war crimes’ — acts of violence against the actual or potential enemies of one’s cause — and tolerates slaughterhouses and vivisection laboratories, and circuses and the fur industry (infliction of pain upon creatures that can never be for or against any cause), does not deserve to live. Out with it! Blessed the day it will destroy itself, so that a healthy, hard, frank and brave, nature-loving and truth-loving élite of supermen with a life-centered faith, — a natural human aristocracy, as beautiful, on its own higher level, as the four-legged kings of the jungle — might again rise, and rule upon its ruins, for ever!” When, at the end of 1945, I reached that nightmarish postwar Europe in which the last part of this book was to be written, I noticed in the “tubes” of London, side by side with picturesque advertisements and silly propaganda, a series of unexpected posters with red and yellow letters on a black background: “Justice towards animals must precede peace among men.” This showed me that there still were — in spite of all — people worth sparing in that misled England of Nordic blood which Adolf Hitler had, in 1940, (with an insight that the world will take a long time to understand and to appreciate) refused to crush. I asked which organization had had the courage of setting up such revolutionary posters and soon found out that it was not an organization at all but a single, isolated individual: Mrs. Saint-Ruth, of East Horsely, near London; a noble woman, whom I had, since then, the honor of meeting several times, and in whom I discovered with immense joy, even more in common with myself than her solicitude for animals (and in particular for felines). After all these years, I wish to express to this lady — the first person who read this book, and liked it — my unaltered friendship. I also most heartily thank Miss Veronica Vassar for having retyped a hardly legible copy of the book — the only one I had left, after the original manuscript and all the better typed copies I had taken of it myself had been lost (stolen, along with my suitcase, at the Saint-Lazare railway station, in Paris, on the 16th of August, 1946) — and thus for having saved my work. — Savitri Devi Mukherji Calcutta, June 22, 1959 <strong>...</strong></p>Savitri Devi - Hitlerism and Hindudomurn:md5:60f9054e6db5a4438397870704270a0d2012-03-08T17:15:00+00:002014-12-29T01:45:15+00:00balderSavitri DeviFührerIndiaTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Hitlerism_and_Hindudom_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Hitlerism and Hindudom (Hitlerism and the Hindu World)</strong><br />
Year : 1980<br />
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Someone once asked Ramana Maharshi – one of the greatest spiritual personalities of modern India (he died only a few years ago) – what he thought of Adolf Hitler. The answer was short and simple: “He is a ‘gnani’,” i.e., a sage; one who “knows,” who is, through personal experience, fully conscious of the eternal truths that express the Essence of the Universe; conscious of the hierarchic character of its visible (and invisible) manifestations in time and outside time; conscious of the nature and place of gods, men and other creatures, animate and inanimate, in the light of the One inexpressible Reality behind, within and above them all: the Brahman-Atman of the Hindu scriptures, thousands of years old. This implies, of course, consciousness of the great Laws of manifestations that preside over the birth, life, death, rebirth and liberation from the wheel of birth and rebirth, of all creatures, and therefore of the fundamental inequality of creatures, including people – and races – the inequality of souls as well as of bodies, and – on the social plane – the strivings for an order that would be the exact reflection of this inequality within the universal, divine hierarchy – of this unity within hierarchical diversity. In the mind of such a perfect Brahmin (in the etymological sense of the word: a man who has realized Brahman-Atman within himself and, in consequence, “knows” the truth) the word “gnani” cannot mean anything less than that. It is a far greater praise than any recognition of our Leader’s importance in mere history. It means that his unique place in history is the mere outcome of Something deeper and more difficult to sense (for the common mind): his place among those at the very top of the hierarchy of creatures. As I said before, Ramana Maharshi represents the double aristocracy of Hindudom: both by his caste (he was a Brahmin) and by the fact that he was one of the few who were strictly worthy of belonging to that exalted caste. His judgment is of more import than that of millions of average, albeit “intellectual” people. I shall now relate an episode of my own life involving a youngster of a very low Hindu caste: the Maheshyas of West Bengal, a caste of tillers of the soil; one of the innumerable subdivisions of the Sudras. The youngster, named Khudiram, after one of the fighters for Indian independence, was a typical specimen of the masses of Bengal: dark skinned, flat-faced – a blending of Dravidian (the race of most South Indians) and Mongoloid. He must have been about fifteen and was perfectly illiterate. He was my servant. One day – in glorious 1940 – as he came back from the market where I had sent him to buy fish for the cats, he told me, beaming with joy: “Memsahib” (it is the way one addresses all European women, here in India) “I really wish your Leader will win the war! I want him to, and I pray to all the gods that he does!” I was dumbfounded. I had never spoken about Adolf Hitler to Khudiram – a non-Aryan if any! I presumed the lad knew there was a war going on in faraway Europe – everybody knew it – and I was not over-astonished at his taking sides with us: all Indians in those days did the same, including the Communists (on account of the non-aggression pact of August 23, 1939). “The enemies of our enemies are our friends” – and Bengal was a bastion in the struggle against British rule. But I never expected such emphasis in the pro-German feelings of a Bengali village lad. <strong>...</strong></p>Savitri Devi - Gold in the Furnaceurn:md5:c9962450ebafe4ad3bdde47c70026a202012-03-08T15:52:00+00:002014-05-07T21:28:38+01:00balderSavitri DeviGermanyThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Gold_in_the_Furnace_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Gold in the Furnace</strong><br />
Year : 1952<br />
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GOLD IN THE FURNACE is an ardent National Socialist’s vivid and moving account of life in occupied Germany in the aftermath of World War II, based on extensive travels and interviews conducted in 1948 and 1949. The authoress, Savitri Devi, is scathing in her description of Allied brutality and hypocrisy: millions of German civilians died from Allied firebombing; millions more perished after the war, driven from their homes by Russians, Czechs, and Poles; more than a million prisoners of war perished from planned starvation or outright murder in Allied concentration camps; untold thousands more disappeared into slave labour camps from the Congo to Siberia. Savitri Devi describes in vivid detail how individual National Socialists were subjected to “de-Nazification” by Germany’s democratic “liberators”: murder, torture, starvation, show-trials, imprisonment, and execution for the higher echelons; petty indignities and recantations extorted under the threat of imprisonment, hunger, and the denial of livelihood for ordinary party members. She also chronicles the systematic plunder of Germany by the Allies: the clearcutting of ancient forests, the dismantling of factories, the theft of natural resources. In spite of the disaster, Savitri Devi did not view it as the end of National Socialism, but as a purification—a trial by fire separating the base metal from the gold—a prelude to a new beginning. Thus Savitri also devotes chapters to presenting the basic philosophy and the constructive political programme of National Socialism. Gold in the Furnace is a valuable historical document: of the National Socialists who never lost faith, despite suffering, persecution, and martyrdom—of the ordinary Germans who revered Hitler even after the war—of the widespread rumours of Hitler’s survival—of the hopes of imminent National Socialist revival, perhaps in the aftermath of a Third World War—of the expectations of Soviet victory in such a war—and of the philosophy, experiences, and unique personality of a remarkable woman. Gold in the Furnace is one of the first “revisionist” books on World War II and its aftermath. But although Savitri Devi challenged many claims about the concentration camps, she believed that there had been a programme of massextermination of Jews, and that the methods of extermination included homicidal gas chambers. She rejected these claims only in 1977, after reading Arthur Butz’s The Hoax of the Twentieth-Century. Until now, Gold in the Furnace has been almost impossible to find. Published in a tiny edition by Savitri Devi’s husband A.K. Mukherji in Calcutta in 1952, it was distributed privately by the authoress to her friends and comrades. A German translation appeared in 1982, a Spanish translation in 1995; in 2005, a second English edition was published in England, in commemoration of the 100th anniversary of Savitri Devi’s birth, on 30 September 1905. This limited cloth edition corrects a number of errors in the second edition (including the omission of the frontispiece and two entire pages of text), and includes several new photographs. The Werl prison, in which so many Germans were—and still are, to this day—detained for having done their duty faithfully and thoroughly, as one should. “Muß eine militärische Niederlage zu einem so restlosen Niederbruch einer Nation und eines Staates führen? Seit wann ist dies das Ergebnis eines unglücklichen Krieges? Gehen denn überhaupt Völker an verlorenen Kriegen an und für sich zugrunde? “Die Antwort darauf kann sehr kurz sein: Immer dann, wenn Völker in ihrer militärischen Niederlage die Quittung für ihre innere Fäulnis, Feigheit, Charakterlosigkeit, kurz Unwürdigkeit erhalten. Ist es nicht so, dann wird die militärische Niederlage eher zum Antrieb eines kommenden größeren Aufstiegs als zum Leichenstein eines Völker-daseins. “Die Geschichte bietet unendlich viele Beispiele für die Richtigkeit dieser Behauptung.” Adolf Hitler, Mein Kampf <strong>...</strong></p>Savitri Devi - Forever and Everurn:md5:e1bf73775cda3bb9c86adb399f6afd752012-03-08T15:49:00+00:002014-12-29T01:50:27+00:00balderSavitri DeviPoem <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Forever_and_Ever_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Forever and Ever</strong><br />
Year : 1953<br />
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Savitri Devi’s For Ever and Ever . . . is a book of sixteen “prose poems” written in 1952-53. (From this point on, I am going to “modernize” the spelling of the title to Forever and Ever and drop the ellipses.) Forever and Ever is one of three books left unpublished at the time of Savitri’s death. The others are Hart wie Kruppstahl (Hard as Steel), written 1960-63, a tribute to German National Socialists before and after the Second World War, and Tyrtée l’Athenien (Tyrtaios the Athenian), a novel set in ancient Greece, written circa 1964-68, but not finished. These books were thought lost, but were preserved by a French friend of Savitri, who informed the Archive of their existence on 13 April 2006. Still unknown is the fate of a fourth unfinished book, Ironies et paradoxes dans l’histoire et la légende (Ironies and Paradoxes in History and Legend), begun in 1979 but abandoned after one and a half chapters due to Savitri’s deteriorating eyesight. On 2 September 2006, the Archive received a photocopy of the typescript of Forever and Ever. To be more precise, we received a typescript of 65 pages (three unnumbered front pages, plus 62 numbered pages) comprising the first fifteen of the sixteen poems. Fortunately, multiple copies of the final poem, “1953” (“And Time Rolls On . . . ”) survive, and the poem has already been published. To celebrate Savitri Devi’s 101st birthday, 30 September 2006, the Archive will publish Forever and Ever one poem at a time. The first poem, “1918,” is below. But first a few words about the pages that come before it. The title page reads FOR EVER AND EVER . . . By SAVITRI DEVI (PDF). The second page bears the dedication “To A.H.,” which needs no elaboration (PDF). The third page bears the epigraph of the book: “Wenn alle untreu werden, So bleiben wir doch treu . . .” (“When all become unfaithful, We remain faithful still . . .”), the first two lines of Max von Schenkendorf’s 1814 “Treuelied,” which was adopted by the SS (PDF). Then follows “1918” itself. There may, however, be a page or two missing from the manuscript. After the fifth poem is a page bearing the words “DAYS OF GLORY . . .” (PDF). After the tenth poem is a page bearing the words “DAYS OF HORROR.” (PDF). These pages divide the book into three sections. There is, however, no corresponding title page before the first poem. If such a page existed, however, judging from the other pages, the title it bore probably began with the words “DAYS OF.” It is, furthermore, possible that there was a fourth section of the manuscript, since the final poem,“1953,” may have been placed in its own separate section. In transcribing and editing these poems for publication, I have translated the German epigraphs, corrected any spelling and grammatical errors, and “Americanized” and updated the spelling. I have not altered Savitri’s sometimes eccentric capitalization practices. Nor have I altered her punctuation, although I have pruned her sometimes long ellipses down to three dots each. I provide PDF images of the manuscript for those who wish to check my editing or bypass it altogether. Just click the title of each poem. —R. G. Fowler <strong>...</strong></p>Savitri Devi - Defianceurn:md5:60971cc6e334e3e4e7ccd7e1217cabcd2012-03-08T15:44:00+00:002014-05-07T21:28:30+01:00balderSavitri DeviGermanyThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Defiance_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Defiance</strong><br />
Year : 1951<br />
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DEDICATED TO MY BELOVED COMRADE AND FRIEND HERTHA EHLERT AND TO ALL THOSE WHO SUFFERED FOR THE LOVE OF OUR FÜHRER, FOR THE GREATNESS OF HIS PEOPLE, AND FOR THE TRIUMPH OF THE EVERLASTING TRUTH FOR WHICH HE AND THEY HAVE FOUGHT TO THE BITTER END. “Taking as equal pleasure and pain, gain and loss, victory and defeat, gird thyself for the battle; thus thou shalt not incur sin.” The Bhagavad-Gîta (II. Verse 38) “Allein unser Denken and Handeln soil keineswegs von Beifall oder Ablehnung unserer Zeit bestimmt werden, sondern von der bindenden Verpflichtung an eine Wahrheit, die wir erkannten.” Adolf Hitler (Mein Kampf, II, Chap. 2, edit 1939, p. 435.) FOREWORD This book is merely an account of my arrest and trial, in western occupied Germany, in early 1949, on the charge of Nazi propaganda, and of my subsequent life in jail. The glimpse one gets, in it, of western occupied Germany, is a glimpse of Germany through my eyes, i.e., through the eyes of a non-German follower of Adolf Hitler. The impression that the representatives of the Occupying Powers might have of the same country from their angle, is probably quite different. God alone knows — and time alone will tell — which is the nearest to objective reality. In the meantime, — should this book come to light before what I call “our Day” — on no consideration should the opponents of the Nazi faith, now in a position to harm them, incriminate any Germans on the ground of my personal impressions, or of words which I might have reported more or less accurately. I have named no Germans in this book, — save one, whom I know now to be dead, and to whom, consequently, the champions of Democracy can do no longer any harm. But several might be recognisable by the posts they held at the time of my imprisonment. What I have just said applies to them: I do not want them to be implicated on account of my impression about them. I thank them however for having given me that impression; for whether true or exaggerated, it has strengthened my confidence in the people whom I call in this book (and in another) “the vanguard of the regenerate Aryan race,” and thereby helped me to find life worth living, even now, in our gloomy times. Lyons (France), the 29th August, 1950 SAVITRI DEVI <strong>...</strong></p>Savitri Devi - And Time Rolls Onurn:md5:013ee8038c0efb1fabb5ade06e9dad642012-03-08T15:39:00+00:002014-05-07T21:28:27+01:00balderSavitri DeviThird ReichTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_And_Time_Rolls_On_The_Savitri_Devi_Interviews_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>And Time Rolls On The Savitri Devi Interviews</strong><br />
Year : 1978<br />
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ACKNOWLEDGEMENTS. I wish to thank ali the people who made this book possible: chief among them are Ernst Zündel, for providing a copy of the interview tapes and giving his permission to publish these edited transcripts, and Ryan Schuster, for paying to have them transcribed; Ingrid Rimland for ber support and assistance; Joe Pryce, for the arduous but invaluable labor of checking the original transcripts against the tapes; Beryl Cheetham for providing the photograph that appears on the front jacket flap, for pointing out errors in the edited transcripts, and for giving me ber correspondence with Savitri and with Muriel Gantry, which proved a treasure trove of useful information; D.A.R. Sokoll and John Morgan for their eagle-eyed editing; M.H. for providing information for the notes and bibliography and pointing out errors in the edited transcripts; M.L. for giving me Savitri's correspondence with O.L. and for pointing out errors in the transcripts; Georg and Magdlen Schrader for providing their correspondence with Savitri, their recollections of ber stay with them, and the German translation of "1953"; Colin Jordan for the gift of a copy of Gold in the Furnace that Savitri originally gave to Françoise Dior; William Pierce for supplying materials for the bibliography and notes; Kevin Alfred Strom for Savitri's correspondence with Revilo P. Oliver and information for the bibliography; Christian Bouchet and Alexander Baron for information for the bibliography; Matt Koçhl for copies of Savitri's correspondence with him and with George Lincoln Rockwell, another treasure trove of information; Miguel Serrano, Martin Kerr, and S.G.D. for copies of their correspondence with Savitri, which proved extremely useful for identifying a number of proper names; and Terry Cooper, Diana Hughes, Nefertiti Saleh, Mark Weber, and others who wish to remain anonymous for providing information for the notes. Georg and Magdlen Schrader took Savitri into their home for six weeks in 1982. It was one of ber happiest times during ber last, sad, nomadic year. In an undated letter to Beryl Cheetham from July or August 1982, Savitri writes, "I have been very happy-in spite of my declining eyesight and stiffening body-among these extraordinarily kind, understanding, and extremely weli-informed friends. Many a time 1 have felt ashamed of my own poor knowledge-especialiy conceming German medieval and later history-when compared to theirs. Frau Schrader is ali the more praiseworthy that during ber school days, there And Time Rolls On was in Germany no teaching of history at ali for children or adolescents. She leamt the lot by herself, in well-chosen books (far better than the amount of falsehood that one leams nowadays in schools not only in Germany but everywhere in Europe!). As for Herr Schrader, he is a real scholar, whose talk is for me a delectation." Because of their help to Savitri, and to me, I dedicate this book to them. R.G. Fowler <strong>...</strong></p>Savitri Devi - Akhnaton's Eternal Messageurn:md5:156ee6cfdeb4436034e25a8cbe7cbc142012-03-08T15:20:00+00:002014-12-29T02:06:42+00:00balderSavitri DeviAkhnatonEgyptTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Akhnaton_s_Eternal_Message_A_Scientific_Religion_3300_Years_Old_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Akhnaton's Eternal Message A Scientific Religion 3300 Years Old</strong><br />
Year : 1940<br />
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The pamhlet Akhnaton’s Eternal Message is Savitri Devi’s first publication on Akhnaton. It was published in 1940 by Savitri's husband "A.K. Mukerji" (note the spelling of his last name) at 8, Esplanade East, Calcutta, the location of his office, where at the time he also edited The Eastern Economist. It was printed by J.N. Dey at the Express Printers, 20A, Gour Laha St., Calcutta. In preparing this text for online publication, I have corrected several minor spelling and punctuation errors, updated some spellings, fleshed out Savitri's citations, and added two editorial notes, which are clearly marked as such. —R. G. Fowler. <strong>...</strong></p>Savitri Devi - Akhnaton A Play in five actsurn:md5:cd2397290d385b09936a4504aea4d6872012-03-08T15:16:00+00:002014-05-07T21:28:18+01:00balderSavitri DeviAkhnatonEgypt <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_Akhnaton_A_Play_in_five_acts_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>Akhnaton A Play in five acts</strong><br />
Year : 1948<br />
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“Thy rays are upon Thy Bright Image, the Ruler of Truth, Who Proceeded from eternity. Thou givest Him Thy duration and Thy years. Thou hearkenest to all that is in His heart, for Thou lovest Him. Thou makest Him like unto the Aton, Him, Thy Child, the King. Thou lookest on Him, for He proceeded from Thee. . . . Thou hast Placed Him beside Thee till the swan turns black and the crow turns white, till the hills move to travel and till water flowsupstream. While Heaven is, He shall be.” (From an inscription in the tomb of Aahmose, at Tell-el-Amarna.) “Thou art eternal, Nefer-kheperu-ra Ua-en-ra Living and sound art Thou, for He begat Thee.” (From an inscription in the tomb of Ay, at Tell-el-Amarna.) <strong>...</strong></p>Savitri Devi - A Warning to the Hindusurn:md5:ea9f78c1ccaea44adbc9702a87d2b2bb2012-03-08T15:15:00+00:002014-12-29T02:10:04+00:00balderSavitri DeviIndiaTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_A_Warning_to_the_Hindus_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>A Warning to the Hindus</strong><br />
Year : 1939<br />
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Foreword. Thought-currents are the makers and unmakers of nations and peoples. Regenerating, invigorating, enabling and aspiring ones raise them while degenerating, emasculating and self-deluding ones bring ruination upon them. In all walks of life, for a very long time, the Hindus have been fed on inertia-producing thoughts which disabled them to act energetically for any purpose, in life, other than “moksha,” that is to say escape from this world — where to? God knows. And this is one of the causes of the continuous enslavement of our Hindu Rashtra, for centuries altogether. Inspite of this state of things, time and again the undying vitality of Hindu manhood has asserted itself so vigorously as to make the enemies of Hindudom tremble before its “Nrisingha” nature. But it was inspite of the extraordinarily heavy pressure of the most unhealthy mental apathy towards worldly things that this outburst of the manly spirit was witnessed. This unworldly mental attitude of the Hindu mind kept the nation from being conscious of its Hindu nationhood. In the meantime, circumstances forced the Hindus to think in terms of nationhood, but, unfortunately, instead of the right one, they conceived a perverted idea of nationality. They tried to forget their collective self in order to bring foreign elements within the orbit of what they considered to be the “nation” — a strange “nation” indeed, in which men of foreign culture and foreign interests are given the upper hand, while the true children of the soil (faithful to its civilisation), are being reduced to helotry. And thus the Hindus encouraged the foreign elements, namely the Moslems, to foster the anti-national ambition of establishing their supremacy in India, either allied to the British or of their own. As a result, the very existence of the Hindus as a nation has been increasingly threatened. Day by day, the situation is becoming more and more serious, and a time is almost at hand when, it is feared, it will be quite an impossible thing to think of the Hindu nation being saved. Anyhow, an herculean effort is needed to, save it, and the first and most important step towards such an effort is to produce an extraordinarily forceful thought-current through the collective Hindu mind; a thought-current which will, inspite of their still apathetic mental condition, create, among the Hindus, the positively assertive attitude of Hindu nationalism. With the knowledge of this diagnosis, a few people have come forth who are doing their best to enable the once glorious and now unfortunate Hindu nation to come out of these critical times victoriously. And the authoress of this little book may safely be given due credit for producing the most necessary thought-current and thus, for rendering the most urgent service to this Hindu nation of ours. She has one advantage over the usual workers from within the Hindu fold. She was Greek by nationality. It is owing partly to her appreciation of Hindu art, thought and “dharma,” and partly to deeper reasons that she was drawn to our society and that she adopted what we call “Hindutwa” for the rest of her life. But naturally, being a European, she could, though from within, study the condition of the Hindus in a detached manner. And this book contains the mature and thoughtful conclusions drawn by her, conclusions which, in no case, can be taken as the outcome of that partial attitude which one of the born-Hindus may be said to possess. This highly inspiring and thought-provoking book will make the Hindus realise where they stand, and what dangers are threatening their very existence as a nation; it will put them on the right turn of national thinking. And this new attitude, if whole-heartedly adopted throughout the length and breadth of this country, will raise them, and help them to assert their national existence which the world shall not be able to ignore. After this much, I introduce this book to the Hindu readers, and take leave of them hoping to be excused for having stood in the way between them and its valuable contents. G. D. Savarkar. <strong>...</strong></p>Savitri Devi - A Son Of Godurn:md5:361b598a98fdbb0b6d3eeaa04cf9cf8d2012-03-08T15:12:00+00:002014-05-07T21:28:06+01:00balderSavitri DeviEgyptTradition <p><img src="https://balderexlibris.com/public/img/.Savitri_Devi_-_A_Son_Of_God_The_Life_And_Philosophy_Of_Akhnaton_King_Of_Egypt_s.jpg" alt="" /><br />
Author : <strong>Srimati Savitri Dëvi Mukherji (Maximine Portaz, Maximiani Portas)</strong><br />
Title : <strong>A Son Of God The Life And Philosophy Of Akhnaton, King Of Egypt</strong><br />
Year : 1946<br />
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INTRODUCTION. Roughly fourteen hundred years before Christ, at the time Egypt was at the height of her power, King Akhnaton ruled over that great country for a few years. He was a thinker; he was an artist; he was a saint — the world’s first rationalist, and the oldest Prince of Peace. Through the visible disk of the Sun — Aton — he worshipped “the Energy within the Disk” — the ultimate Reality which men of all creeds still seek, knowingly or unknowingly, under a thousand names and through a thousand paths. And he styled himself as the Son of that unseen, everlasting Source of all life. “Thou art in my heart,” he said in one of his hymns, “and no one knoweth Thee save I, Thy Son.” And his words, long forgotten, have come down to us, recorded upon the walls of a nobleman’s tomb — these amazing words in what is perhaps the earliest poem which can be ascribed with certainty to any particular author: “I, Thy Son. . . .” Akhnaton is one of the very few men who ever put forth such a bold claim. The aim of this book is to show that, in doing so, he was no less justified than any other teacher of the truth, however impressive may appear the success of the latter contrasted with his defeat; however widespread may be his fame, contrasted with the total oblivion in which has lain the Egyptian king for the last thirty-three hundred years. <strong>...</strong></p>