Mount Parnassus

Savitri Devi Mukherji (September 30, 1905–October 22, 1982) was the pseudonym of theGreek-French writer Maximiani Portas, a prominent proponent of both animal rights andNazism, who served the Axis cause during World War II by spying on Allied forces inIndia.^[1][2] She wrote about animal rights movements and was a leading light of the Nazi underground during the 1960s.^[3][2][4]

An admirer of German National Socialism (Nazism),^[4] Savitri Devi was also an animal-rights activist who authored the book The Impeachment of Man in 1959^[2] and was a proponent of Hinduism and Nazism, synthesizing the two, proclaiming Adolf Hitler to have been sent by Providence, much like an avatar of the Hindu god Vishnu. She believed Hitler was a sacrifice for humanity which would lead to the end of the Kali Yuga induced by who she felt were the powers of evil, the Jews.^[2] Her writings have influenced neo-Nazism andNazi occultism. Among Savitri Devi's ideas was the classifications of "men above time", "men in time" and "men against time".^[5] Rejecting Judeo-Christianity, she believed in a form of pantheistic monism; a single cosmos of nature composed of divine energy-matter.^[6][7]

She is credited with pioneering neo-Nazi interest in occultism, deep ecology and the New Age movement. She influenced the Chilean diplomat Miguel Serrano. In 1982, Franco Freda published a German translation of her work Gold in the Furnace, and the fourth volume of his annual review, Risguardo (1980-), was devoted to Savitri Devi as the "missionary of Aryan Paganism".^[4]

Savitri was an associate in the post-war years of Françoise Dior,^[8] Otto Skorzeny,^[8] Johannes von Leers,^[8] and Hans-Ulrich Rudel.^[8]

She was also one of the founding members of the World Union of National Socialists.^[1]

Life and Work Son of God: Introduction Lightning and Sun: Introduction Religion of the Disk Death of Adolf Hitler Akhnaton & the World Today Last Man Against Time Akhnaton's Hymn to the Sun Rocks of the Sun Indian Paganism Man-centered Creeds Subhas Chandra Bose Gold in the Furnace Paul of Tarsus Lotuses on the Surface Religion of the Strong Shinto: Way of the Gods Hitlerian Esotericism Hitlerism & Hindudom Absolute Detachment Jewish Intolerance Son of God: Full Text After the Deluge -- We! Alexander the Great Feminism & NS Nefertiti & Akhnaton Woman Against Time Lightning & Sun: Full Text NS & Neo-Paganism NS & Cultural Renewal

http://library.flawlesslogic.com/1d.htm

THE UNDERGROUND WRITINGS of Savitri Devi (1905–1982), prophetess
of Aryan rebirth and the Hitler avatar, have exercised a significant and
enduring influence on universal Nazism in the postwar Anglo-American
world and elsewhere. Her fervent devotion to Adolf Hitler, the high-flown
language of her books, the overt religiosity of her missionary zeal and her pilgrimages
in Allied-occupied Germany made her an exemplar of the postwar
Nazi faith. Arrested in 1949 for disseminating illegal Nazi propaganda in the
ruined Reich, she was imprisoned in a British military prison. During the
1950s she entered the German nationalist underground, becoming close
friends with leaders of the short-lived neo-Nazi parties and visiting notorious
Nazi emigrés in Egypt and Spain.With her exotic Hindu background, she has
provided Nazi apologists with an unabashedly pagan, anti-Christian statement
of the Hitler doctrine. Contemptuous of the man-centered beliefs of
liberty, equality and fraternity, she spurned Christianity, Judaism and Marxism
and aspired to a pagan Aryan heritage drawn from the pantheons of classical
Greece, ancient Germany, and Vedic India. Her books inspired Lincoln
Rockwell,William Pierce, Matt Koehl and Colin Jordan. She was among the
founding members of the World Union of National Socialists (WUNS) at the
Cotswold camp-conference of 1962 and remained a luminary on the international
neo-Nazi scene until her death twenty years later.1
She was born Maximiani Portas on 30 September 1905 in Lyons and
brought up there in comfortable circumstances.Her mother, Julia Nash, came
from Cornwall and her father was of mixed Mediterranean heritage, having
an Italian mother from London and a Greek father who had acquired French
citizenship due to his residence in France.2 As a young girl she felt a strong patriotic
sympathy for classical Greece, and the hero of her youth was Alexander
the Great. 

Parnassianism (or less commonly, Parnassism) is a French literary style which began during the positivist period of the 19th century. The style was influenced by the author Théophile Gautier as well as the philosophical work of Arthur Schopenhauer.Parnassianism was a literary style characteristic of certain French poetry during the positivist period of the 19th century, occurring after romanticism and prior to symbolism. The name is derived from the original Parnassian poets' journal, Le Parnasse contemporain, itself named after Mount Parnassus, home of the Muses of Greek mythology. The anthology was first issued in 1866, then again in 1869 and 1876, including poems by Charles Leconte de Lisle, Théodore de Banville, Sully Prudhomme, Stéphane Mallarmé, Paul Verlaine, François Coppée and José María de Heredia.
The Parnassians were influenced by Théophile Gautier and his doctrine of "art for art's sake". As a reaction to the less disciplined types of romantic poetry, and what they considered the excessive sentimentality and undue social and political activism of Romantic works, the Parnassians strove for exact and faultless workmanship, selecting exotic and classical subjects which they treated with rigidity of form and emotional detachment. Elements of this detachment were derived from the philosophical work of Arthur Schopenhauer.
Despite its French origins, Parnassianism was not restricted to French authors. Perhaps the most idiosyncratic of Parnassians, Olavo Bilac (Alberto de Oliveira's disciple) was an author from Brazil who managed carefully to craft verses and metre while maintaining a strong emotionalism in them. Polish Parnassians included Antoni Lange, Felicjan Faleński, Cyprian Kamil Norwid and Leopold Staff. The most important Romanian poet with Paranassian influences was Alexandru Macedonski.
Gerard Manley Hopkins used the term Parnassian to describe competent but uninspired poetry. He identified this trend particularly with the work of Alfred Tennyson, citing the poem "Enoch Arden" as an example.

In France
Maurice Souriau, Histoire du Parnasse, ed. Spes, 1929
Louis-Xavier de Ricard, Petits mémoires d'un Parnassien
Adolphe Racot, Les Parnassiens, introduction and commentaries by M. Pakenham, presented by Louis Forestier, Aux Lettres modernes: collection avant-siècle, 1967.
Yann Mortelette, Histoire du Parnasse, Paris : Fayard, 2005, 400 p.
Le Parnasse. Mémoire de la critique, ed. Yann Mortelette, Paris : PUPS, 2006, 444 p.
André Thérive, Le Parnasse, ed. PAUL-DUVAL, 1929.
Luc Decaunes, La Poésie parnassienne Anthologie, Seghers, 1977.
In Brazil
Poets
Bilac, Olavo. Complete Works
CORREIA, Raimundo. 15 poems
OLIVEIRA, Alberto. 20 sonets
Essays and Criticisms
AZEVEDO, Sanzio de. Parnasianismo na poesia brasileira. Fortaleza: Ceará University, 2000.
BOSI, Alfredo. A intuição da passagem em um soneto de Raimundo Correia, in --- (org). Leitura de Poesia. São Paulo: Ática, 2003.
CANDIDO, Antonio. No coração do silêncio. in: ---. Na sala de aula. São Paulo: Ática, 1985.
CAVALCANTI, Camillo. Fundamentos modernos das Poesias de Alberto de Oliveira, doctoral thesis at Federal University of Rio de Janeiro, 2008.
FISCHER, Luis Augusto. Parnasianismo brasileiro. Porto Alegre: Catholic University of Rio Grande do Sul, 2003.
MAGALHÃES Jr., Raymundo. Olavo Bilac. Rio de Janeiro: Americana, 1974.
MARTINO, Pierre. Parnasse et symbolisme. Armand Colin, 1967. (Parnaso y symbolismo, Ed. Ateneo)

Schools of Poetry
Akhmatova's Orphans   Auden Group   The Beats   Black Arts Movement   Black Mountain poets   British Poetry Revival   Cairo poets   Castalian Band Cavalier poets   Chhayavaad   Churchyard poets   Confessionalists   Créolité   Cyclic poets   Dadaism   Deep image   Della Cruscans   Dolce Stil Novo Dymock poets   The poets of Elan   Flarf   Fugitives   Garip   Gay Saber   Generation of '98   Generation of '27   Georgian poets   Goliard   The Group Harlem Renaissance   Harvard Aesthetes   Hungry Generation   Imagism   Informationist poetry   Jindyworobak   Lake Poets   Language poets Martian poetry   Metaphysical poets   Misty Poets   Modernist poetry   The Movement   Négritude   New American Poetry   New Apocalyptics New Formalism   New York School   Objectivists   Others group of artists   Parnassian poets   La Pléiade   Rhymers' Club   San Francisco Renaissance Scottish Renaissance   Sicilian School   Sons of Ben   Southern Agrarians   Spasmodic poets   Sung poetry   Surrealism   Symbolism   Uranian poetry

Charles Marie René Leconte de Lisle (French pronunciation: (22 October 1818 – 17 July 1894) was a French poet of the Parnassian movement.Leconte de Lisle was born on the island of Réunion. His father, an army surgeon, who brought him up with great severity, sent him to travel in the East Indies with a view to preparing him for a commercial life. After this voyage he went to Rennes to complete his education, studying especially Greek, Italian and history. He returned once or twice to Réunion, but in 1846 settled definitely in Paris. His first volume, La Venus de Milo, attracted to him a number of friends many of whom were passionately devoted to classical literature. In 1873 he was made assistant librarian at the Luxembourg Palace; in 1886 he was elected to the Académie française in succession to Victor Hugo. His Poèmes antiques appeared in 1852; Poèmes et poésies in 1854; Le Chemin de la croix in 1859; the Poèmes barbares, in their first form, in 1862; Les Érinnyes, a tragedy after the Greek model, in 1872; for which incidental music was provided by Jules Massenet (which included the "Invocation" for cello and orchestra, an arrangement of his famous "Élégie"); the Poèmes tragiques in 1884; L'Apollonide, another classical tragedy, in 1888; and two posthumous volumes, Derniers poèmes in 1899, and Premières poésies et lettres intimes in 1902. In addition to his original work in verse, he published a series of admirable prose translations of Theocritus, Homer, Hesiod, Aeschylus, Sophocles, Euripides, Horace. He died at Voisins, near Louveciennes, in the department Yvelines.

• J. Dornis, Leconte de Lisle intime (1895)
• F. Calmette, Un Demi siècle littéraire, Leconte de Lisle et ses amis (1902)
• Paul Bourget, Nouveaux essais de psychologie contemporaine (1885)
• Ferdinand Brunetière, L'Évolution de la poésie lyrique en France au XIX" siècle (1894)
• Maurice Spronck, Les Artistes littéraires (1889)
• Jules Lemaître, Les Contemporains (2nd series, 1886)
• F. Brunetière, Nouveaux essais sur la littérature contemporaine (1895)
• Complete poetry work of Leconte de Lisle (French) This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press.

Leconte de Lisle

La Poésie Pure Et Dure

1818-1894

POESIES
Poèmes Antiques.
Poèmes Barbares.
Poèmes Tragiques.
Derniers Poèmes.
Premières Poésies Et Lettres Intimes.
Oeuvre Poétique Complete.
ROMANS ET NOUVELLES
Sacatove.
Contes.
LETTRES ET PROSES DIVERSES
Discours Académique.
Catéchisme Populaire Républicain.
Les Poètes Contemporains.
Histoire Populaire De La Révolution Française.
L’Inde Française.
Histoire Populaire Du Christianisme.

The scornful and pessimistic poetry of the French Parnassian
poet, Leconte de Lisle (1818–1894), especially his Poèmes barbares with their
eulogy of pagan peoples and their vanquished gods, made a deep and lasting
impression on her. Her growing alienation from Christianity was complemented
by her rejection of the Jews and their religious legacy. By 1929, while
still a postgraduate student at Lyons and Athens, she already identified with
the anti-Semitic and Aryan ideology of German National Socialism. In 1932
she traveled to India in search of its traditional Aryan-Vedic culture, whose
Indo-European pagan gods and beliefs she considered undefiled by Judeo-
Christian monotheism.
Through her passage to India in search of the Aryan heritage, Maximiani
Portas retraced the intellectual journey of many European philosophers and
philologists who had begun to seek the origins of mankind in India from the
mid-eighteenth century onward. During the Middle Ages and the Renaissance,
European scholars had generally accepted the biblical account of creation
in the Book of Genesis, which traced the descent of all the races initially
from Adam and Eve in the Garden of Eden and then from Noah and his sons,
Shem, Ham and Japhet. However, the discovery of the Americas and many
previously unknown aboriginal peoples placed an increasing strain upon this
biblical explanation. During the Enlightenment, the philosophes expressed the
anti-clerical and anti-biblical mood of a rational age by dissenting from the
old Hebraic account of human origins in favor of a more exotic yet universal
source. The location of this source in India provided a background to this
quest for a new Adam. The subsequent development of this postbiblical anthropogeny
gave rise to the Aryan myth in the nineteenth and twentieth centuries.
It exercised a powerful and fatal influence on Nazi racial doctrine.

Karl Wilhelm Friedrich (later: von) Schlegel (10 March 1772 – 12 January 1829) was aGerman poet, critic and scholar. With his older brother, August Wilhelm Schlegel, he was a critical leader of German Romanticism.

Karl Friedrich von Schlegel was born on 10 March 1772 at Hanover, and his father was the Lutheran pastor Johann Adolf Schlegel(1721-1793). He studied law at Göttingen and Leipzig, but ultimately devoted himself entirely to literary studies. He published in 1797Die Griechen und Römer (The Greeks and Romans), which was followed by Geschichte der Poesie der Griechen und Römer (The History of the Poetry of the Greeks and Romans) (1798). At Jena, where he lectured as a Privatdozent at the university, he co-founded the Athenaeum, contributing to that journal the aphorisms and essays in which the principles of the Romantic school are most definitely stated. Here also he wrote Lucinde (1799), an unfinished romance, which is interesting as an attempt to transfer to practical ethics the Romantic demand for complete individual freedom, and Alarcos, a tragedy (1802) in which, without much success, he combined romantic and classical elements. Lucinde, in which he extolled the union of sensual and spiritual love as an allegory of the divine cosmic Eros, caused a great scandal by its manifest autobiographical character, and contributed to the failure of his academic career in Jena.

In 1802 he went to Paris, where he had a circle including Heinrich Christoph Kolbe and edited the review Europa (1803), lectured on philosophy and carried on Oriental studies, some results of which he embodied in an epoch-making book, Über die Sprache und Weisheit der Indier (On the Language and Wisdom of India) (1808). In the same year in which this work appeared, he and his wifeDorothea (1763–1839), a daughter of Moses Mendelssohn and the mother of Philipp Veit, joined the Roman Catholic Church, and from this time he became more and more opposed to the principles of political and religious freedom. He went to Vienna and in 1809 was appointed imperial court secretary at the headquarters of the archduke Charles.

At a later period he was councillor of legation in the Austrian embassy at the Frankfurt diet, but in 1818 he returned to Vienna. Meanwhile he had published his collected Geschichte (Histories) (1809) and two series of lectures, Über die neuere Geschichte (On the New History) (1811) and Geschichte der alten und neuen Literatur (On old and new literature) (1815). After his return to Vienna from Frankfurt he edited Concordia (1820–1823), and began the issue of his Sämtliche Werke (Collected Works). He also delivered lectures, which were republished in his Philosophie des Lebens (Philosophy of Life) (1828) and in his Philosophie der Geschichte (Philosophy of History) (1829). He died on 12 January 1829 at Dresden.A permanent place in the history of German literature belongs to Friedrich Schlegel and his brother August Wilhelm as the critical leaders of the Romantic school, which derived from them most of its governing ideas as to the characteristics of the Middle Ages, and as to the methods of literary expression. Of the two brothers, Friedrich was unquestionably the more original genius. He was the real founder of the Romantic school; to him more than to any other member of the school we owe the revolutionizing and germinating ideas which influenced so profoundly the development of German literature at the beginning of the 19th century.Friedrich Schlegel's wife, Dorothea von Schlegel, a daughter of Moses Mendelssohn,^[1] was the author of an unfinished romance,Florentin (180,), a Sammlung romantischer Dichtungen des Mittelalters (Collection of Romantic Poems of the Middle Ages) (2 vols., 1804), a version of Lother und Maller (1805), and a translation of Madame de Staël's Corinne (1807–1808) - all of which were issued under her husband's name. By her first marriage she had a son, Philipp Veit, who became an eminent painter.Friedrich Schlegel's Sämtliche Werke appeared in 10 vols. (1822–1825); a second edition (1846) in 55 vols. His Prosaische Jugendschriften (1794–1802) have been edited by J. Minor (1882, 2nd ed. 1906); there are also reprints of Lucinde, and F. Schleiermacher's Vertraute Briefe über Lucinde, 1800 (1907). See R. Haym, Die romantische Schule (1870); I. Rouge, F. Schlegel et la genie du romantisme allemand (1904); by the same, Erläuterungen In F. Schiegels Lucinde (1905); M. Joachimi, Die Weltanschauungder Romantik (1905); W. Glawe, Die Religion F. Schlegels (1906); E. Kircher, Philosophie der Romantik (1906); M. Frank '"Unendliche Annäherung" Die Anfänge der philosophischen Frühromantik' (1997); Andrew Bowie From Romanticism to Critical Theory. The Philosophy of German Literary Theory (1997).

On Dorothea Schlegel see J. M. Raich, Dorothea von Schiegel und deren Söhne (1881); F. Diebel, Dorothea Schlegel als Schriftsteller im Zusammenhang mit der romantischen Schule (1905).

For a philosophical exegesis of early romantic theory focused on F. Schlegel, Novalis, and the Athenaeum see Philippe Lacoue-Labarthe and Jean-Luc Nancy "The Literary Absolute: The Theory of Literature in German Romanticism" (1978).

In his highly influential essay Über die Sprache und Weisheit der Inder
(1808), the German Romantic thinker Friedrich Schlegel (1772–1829) paid
fulsome tribute as a philologist to the beauty, antiquity and philosophical
clarity of Sanskrit. But in the final part of the book he aired his anthropological
ideas about a new masterful race that had formed in northern India
before marching down from the roof of the world to found empires and civilize
the West. In his view, all the famous nations of high cultural achievement
sprang from one stock, and their colonies were all one people ultimately
deriving from an Indian origin. Although he wondered why the inhabitants
of fertile areas in Asia should have migrated to the harsh northern
climes of Scandinavia, he found an answer in Indian legends relating to the
tradition of the miraculous and holy mountain of Meru in the Far North.
Thus, the Indian tribes had been driven northward not out of necessity but
by “some supernatural idea of the high dignity and splendor of the North.”
The language and traditions of the Indians and the Nordics proved that they
formed a single race.

The new anthropogeny of the gifted white European races was complete
by 1819, when Friedrich Schlegel applied the term “Aryan” to this as yet
anonymous Indic-Nordic master race. The word had been derived from
Herodotus’s Arioi (an early name for the Medes and Persians) and was recently
used by French and German authors to designate these ancient peoples.
However, Schlegel’s new usage caught on as he linked the root Ari with
Ehre, the German word for honor. Philologically he was quite correct, since
one also finds the same root with a similar meaning in the Slavic and Celtic
languages.However, the anthropological implications of the new word for the
ancestral European race were much more exciting and flattering: as Aryans,
the Germans and their ancient Indian ancestors were the people of honor, the
aristocracy of the various races of mankind. It should be noted that Friedrich
Schlegel was neither an extreme German nationalist nor an anti-Semite.Nevertheless,
his ideas in due course stimulated the boldest ideas about Aryan supremacy
among German, French and English scholars.

Throughout the first half of the nineteenth century, famous and obscure
German philosophers and philologists alike worked tirelessly to develop and
refine the Aryan myth. Many more speculations were supplied by Julius von
Klaproth (who coined the term “Indo-Germanic”), Georg Wilhelm Friedrich
Hegel, Jacob Grimm and Franz Bopp. 

Julius Heinrich Klaproth (1783–1835), German linguist, historian, ethnographer, author, Orientalist and explorer.As a scholar, he is credited along with Jean-Pierre Abel-Rémusat, with being instrumental in turning East Asian Studies into scientific disciplines with critical methods.Klaproth's bibliography extends to more than 300 published items.His great work Asia polyglotta (Paris, 1823 and 1831, with Sprachatlas) not only served as a résumé of all that was known on the subject, but formed a new departure for the classification of the Eastern languages, more especially those of the Russian Empire. To a great extent, however, his work is now superseded.The Itinerary of a Chinese Traveller (1821), a series of documents in the military archives of St. Petersburg purporting to be the travels of George Ludwig von , and a similar series obtained from him in the London foreign office, are all regarded as spurious.Klaproth's other works include:

• Reise in den Kaukasus und Georgien in den Jahren 1807 und 1808 (Halle, 1812–1814; French translation, Paris, 1823)
• Geographisch-historische Beschreibung des ostlichen Kaukasus (Weimar, 1814)
• Tableaux historiques de l'Asie (Paris, 1826)
• Memoires relatifs a l'Asie (Paris, 1824–1828)
• Tableau historique, geographique, ethnographique et politique de Caucase (Paris, 1827)
• Vocabulaire et grammaire de la langue georgienne (Paris, 1827)

Jacob Ludwig Carl Grimm (also Karl;4 January 1785 – 20 September 1863) was aGerman philologist, jurist and mythologist. He is best known as the discoverer of Grimm's Law (linguistics), the author (with his brother) of the monumental Deutsches Wörterbuch, the author of Deutsche Mythologie and, more popularly, as one of the Brothers Grimm, as the editor of Grimm's Fairy Tales.

Franz Bopp (14 September 1791 – 23 October 1867) was a German linguist known for extensive comparative work on Indo-European languages.

In 1820 the geographer Karl Ritter described
the Indian armies breaking through to the West across the Caucasus.
As the originator of the famous dictionary, Grimm exercised a lasting influence
on literary and historical textbooks. He described the arrival of the
Greeks, Romans, Celts and Germans in Europe in successive waves of immigration
from Asia. However, the Aryans were not yet set against the Jews in
these accounts. 


The outlines of the Aryan-Semitic dualism first became apparent
in 1845, when Christian Lassen (1800–1876), the pupil and protégé of
the Schlegel brothers, contrasted the Semites unfavorably with the Indo-Germans,
depicting them as unharmonious, egotistical and exclusive. His emphasis
on biology, the triumph of the strongest, the youthful and creative nature
of the most recent species, and the superiority of the whites provided the
basic ingredients of all subsequent thinking about the master race. Such notions
were soon combined with a virulent anti-Semitism by the famous composer
and author Richard Wagner (1813–1883), who enjoyed an enthusiastic
mass following in Germany and Austria.

Given the existence of entries for “Aryans” and “Indo-Europeans” in standard
encyclopedias and textbooks in France, England and Germany from the
late 1860s onward, there is nothing remarkable about Maximiani Portas’s
adoption of the racial Manichaeanism based on an Aryan-Semitic dualism.
However, her ideas about the original Aryan homeland owed more to European
romanticism and native Indian scholarship than to the modern theories
of German racist and nationalist authors. Instead of seeking out the heirs of
the pristine race in northern Europe, she traveled to India, “that easternmost
and southernmost home of the Aryan race.” In this respect, her thinking was
quite traditional. For example,Max Müller had believed that the purity with
which the Hindus had preserved the Aryan language and religion showed that
those Aryans who had migrated to India had been the last to leave their highlands
in Central Asia. Maximiani Portas’s enthusiasm for the Aryan Indians
was thus firmly grounded in the Aryan myth as it had developed in Europe
since the time of the German Romantics.


Bal Gangadhar Tilak Biography
Born: July 23, 1856
Died: August 1, 1920
Achievements: Considered as Father of Indian National Movement; Founded “Deccan Education Society” to impart quality education to India's youth; was a member of the Municipal Council of Pune, Bombay Legislature, and an elected 'Fellow' of the Bombay University; formed Home Rule League in 1916 to attain the goal of Swaraj. 

Bal Gangadhar Tilak is considered as Father of Indian National Movement. Bal Gangadhar Tilak was a multifaceted personality. He was a social reformer, freedom fighter, national leader, and a scholar of Indian history, sanskrit, hinduism, mathematics and astronomy. Bal Gangadhar Tilak was popularly called as Lokmanya (Beloved of the people). During freedom struggle, his slogan “Swaraj is my birthright and I shall have it” inspired millions of Indians. 

Bal Gangadhar Tilak was born on July 23, 1856 in Ratnagiri, Maharashtra. He was a Chitpavan Brahmin by caste. His father Gangadhar Ramachandra Tilak was a Sanskrit scholar and a famous teacher. Tilak was a brilliant student and he was very good in mathematics. Since childhood Tilak had an intolerant attitude towards injustice and he was truthful and straightforward in nature. He was among India's first generation of youth to receive a modern, college education.

When Tilak was ten his father was transferred to Pune from Ratnagiri. This brought sea change in Tilak’s life. He joined the Anglo-Vernacular School in Pune and got education from some of the well known teachers. Soon after coming to Pune Tilak lost his mother and by the time he was sixteen he lost his father too. While Tilak was studying in Matriculation he was married to a 10-year-old girl called Satyabhama. After passing the Matriculation Examination Tilak joined the Deccan College. In 1877, Bal Gangadhar Tilak got his B.A. degree with a first class in mathematics. He continued his studies and got the LL.B. degree too. 

After graduation, Tilak began teaching mathematics in a private school in Pune and later became a journalist. He became a strong critic of the Western education system, feeling it demeaning to Indian students and disrespectful to India's heritage. He came to the conclusion that good citizens can be moulded only through good education. He believed that every Indian had to be taught about Indian culture and national ideals. Along with his classmate Agarkar and great social reformer Vishnushastry Chiplunkar, Bal Gangadhar Tilak founded “Deccan Education Society” to impart quality education to India's youth.

The very next year after the Deccan Education Society was founded, Tilak started two weeklies, 'Kesari' and 'Mahratta'. 'Kesari' was Marathi weekly while 'Mahratta' was English weekly. Soon both the newspapers became very popular. In his newspapers, Tilak highlighted the plight of Indians. He gave a vivid picture of the people's sufferings and of actual happenings. Tilak called upon every Indian to fight for his right. Bal Gangadhar Tilak used fiery language to arouse the sleeping Indians. 

Bal Gangadhar Tilak joined the Indian National Congress in 1890. He was a member of the Municipal Council of Pune, Bombay Legislature, and an elected 'Fellow' of the Bombay University. Tilak was a great social reformer. He issued a call for the banning of child marriage and welcomed widow remarriage. Through the celebrations of Ganapati Festival and the birthday of the Shivaji he organized people. 

In 1897, Bal Gangadhar Tilak was charged with writing articles instigating people to rise against the government and to break the laws and disturb the peace. He was sentenced to rigorous imprisonment for one and a half year. Tilak was released in 1898. After his release, Tilak launched Swadeshi Movement. Through newspapers and lectures, Tilak spread the message to each and every village in Maharashtra. A big 'Swadeshi Market' was opened in front of Tilak's house. Meanwhile, Congress was split into two camps-Moderates and Extremists. Extremists led by Bal Gangadhar Tilak opposed the moderate faction led by Gopal Krishna. Extremists were in the favour of self rule while the moderates thought that time is not yet ripe for such an eventuality. This rift finally led to a split in the Congress.

Tilak was arrested on the charges of sedition in 1906. After the trial, Tilak was sentenced to six years of imprisonment in Mandalay (Burma). Tilak spent his time in prison by reading and writing. He wrote the book 'Gita-Rahasya' while he was in prison. Tilak was released on June 8, 1914. After his release, Bal Gangadhar Tilak tried to bring the two factions of Congress together. But his efforts did not bear much fruit. In 1916, Tilak decided to build a separate organization called the 'Home Rule League'. Its goal was swaraj. Tilak went from village to village, and explained the aim of his league to the farmers and won their hearts. He traveled constantly in order to organize the people. While fighting for people’s cause Bal Gangadhar Tilak died on August 1, 1920.


Her ideas concerning the origins of the Aryans were drawn directly from
the books of Bâl Gangadhar (Lokmanya) Tilak (1856–1920), who was widely
acclaimed as “the father of Indian unrest.”6 After completing his education at
Poona University, Tilak had spurned a career in government service and devoted
himself to the cause of national awakening. Besides his radical political
activities, Tilak was an accomplished scholar of ancient Hindu sacred literature.
As an Indian nationalist, he was particularly interested in the Vedas as
the earliest document of the Aryan Indians and the oldest writings in the history
of mankind. During a brief term of imprisonment for sedition in
1897–98,Tilak immersed himself in Vedic study and duly published his major
statement concerning the age and original location of Vedic civilization, The
Arctic Home in the Vedas (1903).
On the basis of astronomical statements in the Vedas, Tilak concluded that
the Aryan ancestors of the Vedic writers had lived in an Arctic home in interglacial
times between 10,000 and 8000 b.c., enjoying a degree of civilization
superior to that of both the Stone and the Bronze Ages. Owing to the destruction
of their homeland by the onset of the last Ice Age, the Aryans had
migrated southward and roamed over northern Europe and Asia in search of
lands suitable for new settlement in the period 8000–5000 b.c. Tilak believed
that many Vedic hymns could be traced to the early part of the period between
5000 and 3000 b.c., when the Aryan bards had not yet forgotten the traditions
of their former Arctic home. During the period 3000–1400 b.c., when
later Vedic texts including the Brahmanas were composed, the Arctic traditions
were gradually misunderstood and lost. Regarding Aryan prowess, Tilak
concluded that “the vitality and superiority of the Aryan races, as disclosed by
their conquest, by extermination or assimilation, of the non-Aryan races with
whom they came in contact . . . is intelligible only on the assumption of a high
degree of civilisation in their original Arctic home.”

Tilak’s ideas of Aryan Arctic origins, together with the conventional Aryan
myth, strongly influencedMaximiani Portas’s view of India, its culture and its
peoples. She imagined the Aryan invasions of India as having occurred over a
longer period during the fourth and third millennia b.c.However, in common
with European scholars, she preferred to view the Aryans as gifted barbarians
whose military skills in horsemanship and use of wheeled chariots enabled
them to dominate the Dravidians and other dark-skinned races they encountered
in the more advanced Indus civilization in northwest India. From the
Vedas it was possible to reconstruct a great deal about these light-skinned
proto-Nordic invaders. After entering northern India through the passes in
the Hindu Kush mountains, the Aryans had settled the Punjab and then
gradually penetrated along the river courses throughout the Gangetic plain of
northern India. They lived initially as seminomadic pastoralists on the produce
of cattle. The cow was thus a very precious commodity and often an object
of veneration. The Vedic hymns describe the Aryans as a vigorous warrior
aristocracy more interested in fighting than in agriculture. Great prestige and
pleasure was attached to battle, chariot racing, drinking the intoxicating
soma,music making and gambling with dice.

Maximiani Portas was, above all, interested in the caste system of Hinduism,
which she regarded as the archetype of racial laws intended to govern
the segregation of different races and to maintain the pure blood of the faircomplexioned
Aryans.When the Aryans first invaded India, they were already
divided into three social classes: the warriors or aristocracy, the priests, and
the common people. The Aryans spoke contemptuously of the dark-skinned,
flat-nosed folk of Dravidian and aboriginal stock whom they conquered, calling
them Daysus (meaning “squat creatures,” “slaves” and even “apes”). A
more exclusive development of the caste system followed this encounter,
which involved both fear of the Daysus and anxiety that assimilation with
them would lead to a loss of Aryan identity. The Sanskrit word for caste is
varna, which actually means color, and this provided the basis of the original
four-caste system comprising the kshatriyas (warriors and aristocracy), the
brahmins (priests), and the vaishyas (cultivators); the fourth caste, the sudras,
were the Daysus and those of mixed Aryo-Daysu origin. Maximiani Portas
venerated the Aryan race for its racial purity as the zenith of physical perfection
and for its outstanding qualities of beauty, intelligence, willpower and
thoroughness. She regarded the survival of the light-skinned minority of
Brahmans among an enormous population of many different Indian races
after sixty centuries as a living tribute to the value of the Aryan caste system.
For Maximiani Portas, Hinduism was the custodian of the Aryan and
Vedic heritage down through the centuries, the very essence of India. In her
opinion, Hinduism was the sole surviving example of an Indo-European paganism
once common to all the Aryan nations: “If those of Indo-European
race regard the conquest of pagan Europe by Christianity as a decadence, then
the whole of Hindu India can be likened to a last fortress of very ancient
ideals, of very old and beautiful religious and metaphysical conceptions,
which have already passed away in Europe. Hinduism is thus the last flourishing
and fecund branch on an immense tree which has been cut down and
mutilated for two thousand years.”9 She imagined that Indian society could
also show how the world would appear around a.d. 8000 once the New Order
of Nazism had prevailed for six thousand years.10
Years before, on a visit to Palestine, she had resolved to honor the pagan
gods and fight the Judeo-Christian legacy of the West. Imagining herself as a
pioneer of Nazi ideals in the East, she now resolved to do all in her power to
maintain the Hindu traditions against Christianity and all other philosophies
of equality. Maximiani henceforth regarded India as her home. After extensive
travels throughout India in the period from 1932 until the middle of
1935, she lived from July to December 1935 at Rabindranath Tagore’s ashram
in Shantiniketan at Bolpur in Bengal, renowned for its cosmopolitan membership.
The negligible cost of living at the ashram outweighed her aversion
to its liberal spirit and the presence of émigré German Jews.Here she learned
Hindi and perfected her command of Bengali. She then taught English and
Indian history at Jerandan College, not far from Delhi, and worked in a similar
capacity at Mathura, the holy city of Krishna during 1936. Ever more involved
in the life and customs of Hinduism, she adopted a Hindu name, Savitri
Devi, in honor of the female solar deity, by which we will henceforth refer
to her in this account. She richly evokes the colorful diversity of India in
L’Étang aux lotus [The Lotus Pond] (1940), a book recording her early impressions
of the country in the years 1934 to 1936.

At this time, the future of Hinduism in India was directly affected by the
political institutions of late British rule as these made provision for representation
in state legislatures by quotas based on the numbers of each religious
group in the population. Several Hindu political organizations, notably the
Hindu Mahasabha and the Rashtriya Swayamsevak Sangh (RSS), achieved
major prominence in the interwar period by addressing the problem of declining
Hindu influence and seeking conversions among non-Hindus and the
return to the fold of former apostates.12 Savitri Devi’s Aryan-Hindu enthusiasm
now interacted with this militant expression of Hindu nationalism.After
settling at Calcutta in late 1936, she discovered the Hindu Mission there, to
which she immediately offered her services.
When quizzed by its president, Srimat Swami Satyananda, about her own
religious beliefs, Savitri Devi explained that she was an Aryan pagan and regretted
the conversion of Europe to Christianity. She wanted to prevent the
sole remaining country honoring the Aryan gods from falling under the spiritual
influence of the Jews. She also added that she was a devotee of Adolf
Hitler, who was leading the only movement in this Aryan pagan spirit against
the Judeo-Christian civilization of the West. Satyananda was interested and
impressed by the young Greek woman and her intense eyes, outspoken manner,
and fluent command of Hindi and Bengali. He also shared many educated
Hindus’ interest in Hitler because of his Aryan mythology and use of the
swastika, the traditional sign of fortune and health. He told her that he considered
Hitler an incarnation of Vishnu, an expression of the force preserving
cosmic order. In his eyes, the disciples of Hitler were the Hindus’ spiritual
brothers. With this evident meeting of minds, Satyananda engaged Savitri
Devi as a lecturer. Her duties involved speaking at the Mission headquarters
in Calcutta and traveling to give lectures throughout Bengal and the neighboring
states of Bihar and Assam.13
These pro-Nazi views of the Hindu Mission brought Savitri Devi into contact
with the nationalist Hindu Mahasabha Party. After the German invasion
of Czechoslovakia in March 1939, the Hindu Mahasabha adopted a particularly
strong pro-German position, assuming a close congruence between the
Aryan cult of Nazism and Hindu nationalism.As one Mahasabha spokesman
declared:
Germany’s solemn idea of the revival of Aryan culture, the glorification of the
Swastika, her patronage of Vedic learning and the ardent championship of
the tradition of Indo-Germanic civilization are welcomed by the religious
and sensible Hindus of India with a jubilant hope. . . . Germany’s crusade
against the enemies of Aryan culture will bring all the Aryan nations of the
world to their senses and awaken the Indian Hindus for the restoration of
their lost glory.14
While moving in these circles, Savitri met Asit Krishna Mukherji, a Hindu
publisher with strong pro-German sympathies. He was the editor and proprietor
of The New Mercury, a fortnightly National Socialist magazine published
with the support of the German consulate in Calcutta from 1935 until
1937, when it was suppressed by the British government. She had already noticed
this publication,which was the only Nazi paper in India, during her earlier
travels around Bengal and read its contents with great interest.Mukherji’s
editorial line was unabashedly pro-German and pro-Nazi, yet he also stood
for a pan-Aryan racism with a strong Indian element. The articles ranged
from Hitler’s views on the nation and architecture and translated excerpts of
Mein Kampf to studies on the original Aryans, the origin of the swastika, and
the Arctic homeland of the Aryans. On the eve of his departure for a new assignment
in 1938, the German ambassador, Baron Eduard von Selzam, wrote
in a secret communiqué to all German legations in the Far East that no one
had rendered services to the Third Reich in Asia comparable to those of Sri
Asit Krishna Mukherji.


Asit Krishna Mukherji (1898-March 21, 1977) was a Bengali Brahmin with National Socialist convictions who published pro-Axis journals. He married esoteric Hitlerist Savitri Devi in 1940 in order to protect her from deportation or internment.
Mukherji attended the University of London taking a doctorate in history. After graduating, he traveled in the Soviet Union. Unimpressed with Marxist materialism, he turned down several offers to work for communist newspapers back in India. He began, instead, to publish The New Mercury in collaboration with Sri Vinaya Datta. Openly proclaiming its support for Nazi Germany and Aryan racism, it expressed admiration for the race laws and Hellenic ideals. Mukherji recognised parallels between the Third Reich and Hindu nationalism: common use of the swastika on the Nazi and pan-Hindu flag; the similarity of the Hitler Youth and K.B. Hedgewar's Rashtriya Swayamsevak Sangh boys; the challenging of British authority.
In January 1938, Mukherji met Savitri Devi who was deeply impressed with his knowledge. They married on June 9, 1940 in Calcutta.
After The New Mercury was closed down by the British government, he began publishing The Eastern Economist in collaboration with the Japanese legation from 1938-1941.
Mukherji used his connections with Subhas Chandra Bose and the Japanese authorities to put them in contact with one another, thus facilitating the formation of the Indian National Army.
After the war he made his living as an astrologer and had his wife's books printed.




Mukherji admired the growing might and influence of the Third Reich.He
was deeply impressed by the Aryan ideology of Nazi Germany, with its cult of
Nordic racial superiority, anti-Semitism and race laws. He approved of the
German emphasis on the Hellenic ideal of physical strength and beauty, so
well displayed in the Olympic Games held at Berlin in the summer of 1936.
He recognized the Nazi flag—a black swastika upon a white circle on a red
background—as a close relative of the Pan-Hindu flag with its immemorial
Aryan symbols of swastika, lotus and sword. Likewise, he saw the parallels between
the martial spirit of the Third Reich and the old Hindu warrior tradition
of the Marathas and other Indian races, between M. S. Golwalkar’s RSS
Hindu youth formations and the Hitler Youth that had been his inspiration.
Just as the Hindu nationalists were protesting against colonial rule, Germany
was also on the march in defense of Aryandom and had already challenged
Britain and France, her sworn enemies, for an end to the ignominious Versailles
settlement and, more, for the leading position in Europe.16
Savitri Devi’s encounter with Mukherji was a pivotal event in her life. She
had at long last found a pan-Aryan activist who shared her belief in the Aryan
revival of India. He was to become her husband.With the outbreak of war in
September 1939, her position as a Greek passport holder in Calcutta became
problematic. As a Hindu Mission lecturer, she was known to the British authorities
as an alien with Nazi sympathies and ran a clear risk of deportation
or detention. In early 1940 Mukherji had therefore proposed that they marry
in order that she become the wife of a British subject and so remain at liberty.
It was, she claims, not a romantic match but one based on their cordial friendship
and shared ideals. The date that was set for the wedding coincided with
news of the British evacuation from Dunkirk and the imminent fall of France.
Resplendent in her best gold and scarlet sari, Savitri Devi was married to Asit
Krishna Mukherji in a Hindu ceremony on 9 June 1940 in Calcutta. She spent
the rest of the war in joyful anticipation of an Axis victory and the division of
India between Germany and Japan. Her husband was involved in espionage
activities on behalf of the Japanese in India and Burma.17
By the end of the war, Savitri Devi had assimilated many notions fromHinduism
into a heterodox form of National Socialism that glorified the Aryan
race andAdolf Hitler. In the first place, she adopted theHindu cycle of the ages
described in the Vishnu Purana, one of the ancient legends forming part of
popular Hindu scripture. According to this cyclical doctrine, four ages, or
yugas, of decreasing length characterize the world’s decline from a golden era
to the utter decadence of dark age, or Kali Yuga. This pessimistic cosmology
of entropy and exhaustion perfectly matched her acute feelings of hostility toward
liberalism, democracy and modernity. She was profoundly convinced
that the world had entered that dark age by about 3000 b.c. The religious
prominence of Jewry, its universalistic successor in Christianity, and above all
the modern world and the rational ideas of 1789—freedom, equality and
brotherhood—were but signs of its accelerating degeneration.18
Against the dismal cosmology of the Kali Yuga, she developed her own
doctrine of Men in Time, above Time and against Time. 




These three kinds of historical personalities represented three quite distinct responses to the
bondage of Time as understood in the cycle of the ages. Of the three types,
Men in Time were the essential and most active agents of the Kali Yuga. 

Their egoism, violence and power-seeking ambitions typify the Dark Age and all its
vicissitudes; she identified Genghis Khan (1157–1227), the medieval Mongol
chieftain whose lightning victories brought him brief dominion across Eurasia
in the thirteenth century, as a leading example of the Man in Time. 

Men above Time were properly at home in the undisturbed perfection of the Satya
Yuga or golden age. As unworldy mystics and sages, their divine revelation
ideally shone upon an ordered realm that knew no strife. 

The solar mystic and Egyptian pharaoh Akhenaton (c. 1370–1340 b.c.), she believed, was an eminent
Man above Time. 

But Men against Time combined the qualities of the other types, lightning and sun, by acting with ruthless violence in an attempt to restore the conditions of the coming golden age at the end of the dark age.

These martial heroes were the saviors of the cycle of the ages; by means of war,
revolution and annihilation, they worked to redeem the world from the thrall
of the Kali Yuga and so initiate a new time cycle.

She linked these ideas to the theistic Hindu notion of the avatara (avatar),
who incarnates the periodic descent to earth of the deity, typically Vishnu, in
a human, superhuman or animal form. This mediator between God and men
was a development from the extra-human gods of the Vedic period. The origin
of the concept of avatar is obscure, and precursors have been traced to
Aryan Iran in the Bahram Yasht, a Zoroastrian text, which may even show
traces of Chinese influence and mythology. However, in none of these beliefs
does the concept play such an important part as it does in the post–Vedic
Hindu thought of the epics and the Bhagavad Gita. Both the Ramayana and
the Mahabharata describe the descent of avatar in the form of Rama and Krishna,
both of whom reappear as the favorite incarnations of Vishnu. In the
Puranas, these avatars also appear between the ages as yuga avatars.20 TheKalki
avatar appears as the tenth and final incarnation of Vishnu. In a manner redolent
of Judeo-Christian apocalypse, he arrives in the form of a sword-bearing
rider on a white horse to vanquish the dark age and start a new golden age.

Savitri Devi believed the greatest Man against Time in all recorded history
was Adolf Hitler, the divinely appointed leader of the Aryan world in
the West. His demand for German national unity in a strong new Reich in
defiance of the humiliating Versailles Treaty clearly identified him to her as
a champion of the old tribal principle against the degenerate capitalist and
cosmopolitan order of the Allies. His adoption of racist ideas, his anti-
Semitism and his implementation of the Nuremberg laws forbidding intermarriage
and sexual relations between Aryans and Jews convinced her that
he intended to seek the revival of the Aryan caste system on a worldwide
scale. Adolf Hitler’s ruthless use of military violence against his enemies in
a resistant fallen world, and his uncompromising plan to exterminate the
Jews, the age-old adversary and counter-image of the heroic Aryans, characterized
him as the essential Man against Time. Like a fiery comet from
the heavens, he burst through the gloomy pall surrounding the earth in the
Kali Yuga to herald the spreading sunshine of a new order of perfection, divine
justice and righteousness.

Savitri Devi is unquestionably the first Western writer to identify Adolf
Hitler as an avatar. She frequently quotes from the Bhagavad Gita with reference
to the German leader: “When justice is crushed, when evil is triumphant,
then I come back. For the protection of the good, for the destruction
of evil-doers, for the establishment of the Reign of Righteousness,
I am born again and again, age after age.”22 Her eulogy of Adolf
Hitler’s life and political career in The Lightning and the Sun (1958) begins
with the incarnation of the divine collective Self of Aryan mankind as “the
late-born child of light” at Braunau am Inn in 1889. Her description of his
youth and dawning sense of mission is based on August Kubizek’s account
of their adolescent friendship in Linz and Vienna during the years 1904 to
1908.Whether enthusing over the ancient Germanic sagas and the magical
power of Wagner’s music or busily outlining plans for new cities, buildings
and monuments, Hitler is always for her the true friend of his people, ever
inspired by the inner vision of a healthy, beautiful and peaceful world, an
earthly paradise reflecting cosmic perfection.

Savitri Devi was sure that Hitler had realized he was an avatar while still a
youth. She found compelling proof of this in August Kubizek’s description of
young Adolf ’s dramatic reaction to a performance of Wagner’s Rienzi that
they had seen together during November 1906 in Linz. Both boys were caught
up in the great epic of Rienzi’s rise to become the tribune of the people of
Rome and his subsequent downfall.When the performance ended, it was past
midnight. Hitler, usually very talkative after an exciting opera, was silent and
withdrawn.He led his friend through the cold, foggy streets up the Freinberg
hill on the western side of the town. Kubizek recalled how Hitler strode on,
looking pale and sinister, until they reached the summit. They were no longer
engulfed by the fog, and the stars shone brilliantly overhead. Then Hitler
began to speak, his words bursting forth with hoarse passion.Kubizek was utterly
amazed. Hitherto he had always understood that Hitler wanted to become
an artist, a painter or an architect.None of that mattered now. It was as
if another Self spoke through him in a state of ecstasy or complete trance. “In
sublime, irresistible images, he unfolded before me his own future and that of
our people. . . . He now spoke of a mandate that he was one day to receive from
our people, in order to lead them out of slavery, to the heights of freedom.”24
Postwar American neo-Nazis William Pierce and Matt Koehl would later pay
tribute to Savitri Devi’s revelation of Hitler’s avataric illumination on the
Freinberg.

Armed with this curious mixture of Hindu-Aryan myth and Nazi conviction,
Savitri Devi returned to Europe in October 1945. Consumed with bitter
regret and self-reproach that she had not experienced the “great days” of the
Third Reich, she was determined to make her belated contribution to German
National Socialism. In London she took casual employment as a wardrobe
manager with a traveling Indian dance company and hit upon the idea of distributing
pro-Nazi leaflets while passing through Germany by train in June
1948. Returning through France and entering Germany at Saarhölzbach, she
spent some three months between 7 September and 6 December 1948 distributing
a further six thousand leaflets in the three Western occupation zones
and the Saarland.26 In preparation for her third propaganda sortie to enemyoccupied
Germany, she had printed in London a small German-language
handbill headed with a swastika. Here she exhorted the Germans to remain
true to their Führer,who was alleged still to be alive, and to rise up against the
Allied forces that now were stationed throughout the country. Her sense of
mission, her Nazi piety and her self-proclaimed membership of a tiny gathered
remnant of Hitler loyalists is evident from the text:
German People
What have the democracies brought you?
In war time, phosphorous and fire.
After the war, hunger, humiliation and oppression;
the dismantling of the factories;
the destruction of the forests;
and now, — the Ruhr Statute!
However, “Slavery is to last but a short time more.”
Our Führer is alive
And will soon come back, with power unheard of.
Resist our persecutors!
Hope and wait.
Heil Hitler!
S.D.
This eccentric appeal coupled with apocalyptic hopes surrounding the
reappearance of Hitler was followed by a stanza of a well-known Nazi
marching song.

Given the utter defeat and demoralization of postwar Germany, its shattered
industries, depleted workforce, the hungry cities and the growing dependence
on the occupying forces, such an appeal was at best symbolic. It
chiefly served Savitri Devi’s burning need to demonstrate her solidarity with
Nazism, her loyalty to Adolf Hitler, and her loathing of theWest and its supposed
superiority. She began distributing the handbill on the night of 13–14
February 1949 in Cologne and soon found a young ex-SS man to help her. By
the time she was finally caught a week later, she had successfully distributed
11,500 leaflets and handbills in West German cities in five months of clandestine
activity. At a hearing it was decided that Savitri Devi had a case to answer
underArticle 7 of LawNo. 8 of the Occupation Status,which forbade the
promotion of militarist and National Socialist ideas on German territory
subject to the Allied Control Commission. The maximum penalty for the
breach of this law was the death sentence. She was detained at the British military
prison for women at Werl until her formal trial, which was fixed for 5
April 1949.

Besides offering a non-Christian religious mythology for Nazism, Hinduism
also supplied Savitri Devi with a style of worship for her Hitler cult.
During her time in India she had always been impressed by that eclecticism
which allowed orthodox Hindus to decorate their domestic shrines with photographs
of Hitler and Stalin, figures admired in defiance of the British Raj,
beside the familiar images of Vishnu and Shiva. This bhakti form of devotionalism
became the hallmark of her own Hitler cult, complete with prayers,
contemplation and rituals. Examples of this devotionalism abound in the
memoirs of her Aryan-Nazi mission to occupied Germany from 1948 onward.
At pious gatherings of die-hard Nazis in bare garrets amid the ruined
cities, she gave fervent expression to her undying loyalty to Hitler, the savior
of a chosen race. There were emotional readings from Mein Kampf, the giving
and receiving of precious Nazi souvenirs, clandestine Hitler salutes and secret
signs of recognition, and an exalted sense of community with fellow believers
awaiting the vanished Führer’s triumphant return.29 She thereby expressed an
intense spirituality focused on Hitler as a redeemer-figure and her overwhelming
desire to form a part of his congregation.

After her arrest, this sense of community with the Nazi faithful only increased.
She repeatedly professed her Hitlerism in terms of religious inspiration
and conviction to her amazed interrogators and patient lawyer. Her
hopes of martyrdom soared as her trial approached. “I would walk to the
place of execution singing the Horst Wessel Song. . . . Stretching out my right
arm, firm and white in the sunshine, I would die happy in a cry of love and
joy, shouting . . . the holy words that sum up my life-long faith: ‘Heil Hitler!’ I
could not imagine for myself a more beautiful end.”30 Back in her cell, she
whispered fervent prayers to Shiva while clasping his Hitler’s likeness in a
locket to her breast. She derived further solace from reading the Nazi Party
program and the Bhagavad Gita.31 Once she had been sentenced to three
years’ imprisonment, she felt she had truly joined the persecuted faithful.Her
chief pleasures in prison were close friendships with convicted Belsen camp
wardresses and overseers and the surreptitious writing of her propaganda
mission memoir.

Bonds of great affection and respect linked Savitri Devi to the female war
criminals in Werl. Condemned by the world at large following the defeat of
Nazism, these Belsen convicts and other prisoners represented to Savitri Devi
the fearless, unflinching loyalty of committed Nazi womanhood dedicated to
the creation of a wonderful, beautiful Aryan world of the future in accordance
with the vision of Adolf Hitler. Their disgrace, ill-treatment and imprisonment
only confirmed their status as martyrs to the Nazi cause in Savitri Devi’s
eyes. She was proud to be associated with them and to share their hardships
at Werl. For her part, the fanatical Savitri Devi enjoyed a high regard among
her fellow Nazi and SS prisoners for her high-flown rhetoric, her insistence on
the idealistic philosophy of Aryan rebirth, and her pious Nazi spirituality. She
gave a more profound meaning to their cause, often lightly embraced during
the opportunist days of Nazi power, and sustained them in their present hardships.
Regarded as a firebrand by the prison authorities, she was later restricted
in her contacts with the other political prisoners.

Upon her early release in August 1949, she was expelled from Germany
and went to stay at her old hometown, Lyons. In April 1953 she returned to
Germany, this time as a pilgrim on a personal tour of places in the “Aryan
Holy Land” most hallowed by association with Hitler and the National Socialist
movement. Her pilgrimage began in Leonding and Linz, where Hitler
had spent his childhood and youth, followed by a visit to his birthplace on 20
April 1953, the sixty-fourth anniversary of his birth. 



What was the legend of the Untersberg mountain, at which Hitler spent many hours gazing from his study in the Berghof? Historians guess that, like King Arthur,  Frederick Barbarossa is buried there, waiting for a call to arise from the dead to come to his country's aid in its hour of need. That is not the legend of the Untersberg, though.
In 1220, Templar Komtur Hubertus Koch, returning with a small party from the Crusades, passed through Mesopotamia, and near the old city of Nineveh in modern Iraq, received an apparition of the goddess Isais (first child of goddess Isis and god Set). She told him to withdraw to the Untersberg mountain, build a house there and await her next apparition.
Whether that is true or not, in 1221, Koch erected his first Komturei at the foot of Ettenberg near Markt Schellenberg. A second, larger structure followed. It is believed that over the next few years, underground galleries were excavated into various areas of the Untersberg, and in one of them a temple to Isais was built.
A second apparition occurred in 1226 and were repeated on occasions until 1238. During this period the Templars received "Die Isais Offenbarung", a series of prophesies (recently published) and information concerning the Holy Grail. The Templars at Jerusalem had knowledge of these visitations, over which the Church drew a veil of silence. What follows is only tradition, but may be of interest.
German Ordensmeister of the Knights Templar
It is the German tradition that the Templars were ordered to form a secret scientific sect in southern Germany, Austria and northern Italy to be known as "Die Herren vom Schwarzen Stein" - The Lords of the Black Stone - or DHvSS for short, and this is said to be the true, hidden meaning of SS.
The Holy Grail ("Ghral" is holy stone, Persian-Arabic) was said to be a black-violet crystal, half quartz, half amethyst, through which Higher Powers communicated with humanity. It was given into the safe-keeping of the Cathars, and smuggled out of the last stronghold at Montsegur, France, and hidden, by four Cathar women on the night of 14 March 1244. There is a Cathar legend that 700 years after the destruction of the Cathar religion the Holy Grail would be returned to its rightful holders, DHvSS, or the SS?
Ruins of Montsegur
It may be of interest to note in this connection that the Tea House designed by Hitler and built atop the Mooslahnerkopf at Obersalzberg, the stone pavillion still standing today, bears a striking resemblance to Montsegur when viewed at certain angles from the foot of the great rocky outcrop. Whether this was a coincidence remains in the mind of the beholder.
The name 'Eagle's Nest' was coined by Francois Poncet the French ambassador after a visit there in 1938. It was never known as a Teahouse but today gets confused with the actual teahouse Hitler used, the Mooslahnerkopf Teehaus, situated not far from his residence, the Berghof.
the "Teehaus"
This masterpiece of construction was built on the summit of the 6,017 ft wooded Kehlstein mountain high above Berchtesgaden. Officially known as the Kehlsteinhaus, the hexagon-shaped building was built as a conference and entertainment centre for visiting diplomats at the request of Martin Bormann and presented to Hitler on his 50th birthday.
Hitler made 14 official visits to the Kehlsteinhaus including his first visit on September 16, 1938 and his last visit on October 17, 1940. He also made at least 3 unofficial visits. His fear of heights caused him to avoid visting this fabulous mountain retreat more frequently, but it was a favorite hangout for his mistress, Eva Braun, who often went there.
The Berghof was connected to the Platterhof Hotel by a series of complex bunkers deep inside the mountain. The tunnel system was an outstanding piece of underground engineering with a subterranean engine that provided power to run the elevator. Yet strangely enough, Hitler's favorite place was neither the Berghof nor the Eagle's Nest, but a cozy Tea House built on the northern boundary of the area. The pleasant walk to the "Teehaus" often became the scene for important political decisions.
Aerial photograph of the promenade from the  Berghof to the Teehaus
Hitler preferred to relax, and even nap, in the Teehaus itself, while surrounded by his closest friends and associates.
Snow covers a new four-star Inter Continental holiday resort in southern Bavarian town of Berchtesgaden.The 138-room resort opened on March 1, 2005
and is located near Adolf Hitler's former Alpine retreat,
the Eagles Nest in Obersalzberg.The picturesque mountain resort of Berchtesgaden is better known for its association with Hitler than its kebab shop.
Just by Berchtesgaden railway station, however, is a small cafeteria owned by Ludwig Selzer. Like most locals in this Bavarian town on the edge of the German Alps, Herr Selzer is a big fan of the new five-star luxury hotel just up the road.
"We don't just want yodelers and thigh-slappers wearing Lederhosen coming to Berchtesgaden," he said, “We want international tourists from all over the world. We want to be back on the map."
Some 60 years after the end of the Second World War, the area is indeed back on the map, thanks to the new InterContinental Resort hotel in Berchtesgaden - a ten-minute drive away from the village of Obersalzberg - which opened two months ago.
Obersalzberg is famous for all the wrong reasons.
Enchanted by the Alpine scenery, Hitler first came here in 1925. In 1933, shortly after the Nazis took power, he bought a villa - the Berghof - in the resort. By the late 30s, Obersalzberg had become an exclusive retreat for the Führer and his circle.
The new hotel has provoked bitter debate in Germany. Critics have wondered whether there isn't something - well - obscene about rich holidaymakers frolicking in a luxury spa close to where Hitler dictated part of 'Mein Kampf' and on the site where Hermann Göring once had a villa.
However, its supporters - including Herr Selzer - argue passionately that it is time for Germany to move on. After 60 years, the country should bid farewell to its dark past, he believes.
Adolf has gone. We badly need a luxury resort.
There is a lot of snow in Berchtesgaden, The new hotel’s two curving wings are built of stone, and offer panoramic views across snow-encrusted mountains.
Inside, the lobby is chic and minimal. An open fire surrounded by comfy sofas burns next to a library and the bar. There are 180 rooms and suites, but the hotel's main attraction is "wellness".
Downstairs, there is a luxury spa with an indoor and outdoor pool, beauty treatment rooms, and a variety of saunas. And because this is Germany, that means taking your clothes off - all of them. The outside pool is heated to a delightful 35C.
These days, there are few obvious Third Reich relics left in Obersalzberg. The Berghof, and other Nazi houses, have disappeared, blown up in the 50s. The Bavarian government also recently flattened the Platterhof, originally built for high-ranking Nazis but occupied by US soldiers after the war.
Around 500 metres away is the Documentation Centre, a museum of the Nazi era created by the state of Bavaria in 1999. It is housed in a shed-like building, and gives a harrowing insight into the Nazis' crimes.
Intriguingly, it also includes photos of the many British dignitaries who flocked to Hitler's mountain retreat during the late 30s - Neville Chamberlain, Lord Rothermere, and the Duke and Duchess of Windsor.
Visitors can also wander through a gloomy surviving section of the underground tunnels, which were built during the war to connect the Berghof complex. On the walls, you can see graffiti written by US soldiers who arrived here in 4 May 1945, shortly after allied bombers had destroyed much of the Nazi HQ.
The most imposing surviving monument from the Hitler era is the famous mountaintop Eagle's Nest, given to the Führer by a grateful Nazi party in 1939. It is only open in summer, and is reachable by special bus and lift.
Even if you are not interested in Berchtesgaden's spooky history, there is still plenty to do here. The resort is only 20 km away from the Austrian town of Salzburg, on the edge of an Alpine national park.
The hotel has its own ski-lift, leading to a family-friendly slope which doubles as a nine-hole golf course in summer. More experienced skiers can head off to the nearby Jenner Mountain, or take off on one of the many cross-country skiing routes. In the summer months, the surrounding peaks offer hiking and mountain biking.
Nearby, there is also Germany's highest lake, Lake Königsee, offering boat trips across to the bizarre red-domed St Bartholomew's church (the tour guides insist on blowing a bugle on the way to produce an echo).
Since the hotel opened, it has received extensive coverage in the German press, and most of this has been negative. Locals, however, point out that, despite the Hitler legacy, Berchtesgaden remains one of the most beautiful parts of Germany.

http://berghof.greyfalcon.us/Wolf%20at%20the%20door.htm


From here she traveled
on to Berchtesgaden in Bavaria, where she wandered on the site of the
Berghof, Hitler’s Alpine retreat on the Obersalzberg. In Munich she paid her
respects at such shrines as the taverns where Hitler first held party meetings,
the Feldherrnhalle for its memories of the 1923 putsch, and the site of the
Brown House on Königsplatz. She sought the physical proximity of war criminals
at Landsberg, the principal penitentiary for convicted Nazis in the former
American zone.Her next station of remembrance was Nuremberg.At the
Luitpoldarena and Zeppelinwiese she imagined the exultant party rallies of
the 1930s; in a sombre mood she visited the Palace of Justice where the surviving
members of the top Nazi leadership were tried before the International
Military Tribunal in 1945–46.

The Externsteine are a distinctive rock formation located in Ostwestfalen-Lippe of northwestern Germany, not far from the city of Detmold at Horn-Bad Meinberg.The formation is a tor consisting of several tall, narrow columns of rock which rise abruptly from the surrounding wooded hills. The name probably means "stones of the Egge", Egge meaning ridge.The Externsteine were a centre of religious activity for the Teutonic peoples and their predecessors prior to the arrival of Christianity in northern Europe. Research into this area was carried out as early as 1564 by Hermann Hamelmann.
However, archaeological excavations did not produce any findings earlier than the 11th century BC, other than some Paleolithic and Mesolithic stone tools dating to before about 10,000 BC.[4] As such the precise date when people first used the rocks for rituals has not yet been established.
The southwestern view on the Externsteine, 2012
The last pre-Christian inhabitants of the region were Saxons until their defeat and conversion by Emperor Charlemagne. After conquering Eresburg in 772, Charlemagne is reported to have ordered the destruction of the Saxon Irminsul;(Wilhelm Teudt in the 1920s suggested that the location of the Irminsul had been at the Externsteine).There is also evidence of an early monastery, which might have been founded as early as 815.The findings, however, are not yet conclusive, though the dating of 1093 has been proven false by art historians, who date the relief to early 9th century.[6] An inscription seems to indicate that the Bishop of Paderborn consecrated the grotto in the north-western columns as a Christian chapel in the early 12th century.
Stairs for those who want to go on the top of the Externsteine, 2012
In 1933 Wilhelm Teudt joined the Nazi Party and proposed to turn the Externsteine into a "sacred grove" for the commemoration of the ancestors. Heinrich Himmler was open to the idea, and in 1933 initiated and then presided over the "Externstein Foundation". Interest in the location was furthered by the Nazi Ahnenerbe division within the SS, who studied the stones for their value to Germanic folklore and history.
For all that the site remains of high archaeological interest. At the top of the tallest stone is a chamber, now open. There is some kind of altarstone, which may have been once used for sacrifices, later it may have been Christianized. Directly above the altarstone a circular hole is cut into the wall, facing the direction of sunrise at the time of summersolstice.Further astroarchaeological studies of Prof.Schlosser from Bochum university have shown that this orientation has been established around the year 0±50.
Some Neo-Pagans continue to believe that the Irminsul was located at the Externsteine and identify a bent tree depicted beneath the cross in a 12th century Christian carving with it. The site has also been of interest to various German nationalist movements over the years, and continues to be a popular destination.


Her pilgrimage ended on a wider mythical and pagan note with a visit to
the prehistoric sun temple and the rock cliffs of the Externsteine, traditionally
identified as an ancient Germanic sacred site.Here she performed cultic rituals
to speed the coming of the next Reich. In darkness, she experienced a spiritual
death and rebirth in a stone tomb; at sunrise she shouted the names of
Vedic gods and Hitler from the top of the rocks.35 Her record of this pilgrimage
was dramatic and emotionally charged. Through her visits to the shrines
of Nazism and ancient Germany, Savitri Devi dwelled upon the meaning of
these places and their significance for her own lifelong allegiance to the pagan
Aryan ideal. Together with the earlier memoirs of her propaganda mission
and imprisonment, Defiance (1950) and Gold in the Furnace (1951), Pilgrimage
(1958) has become a renowned example of Nazi devotional literature and
a favorite in the neo-Nazi underground.

http://www.kuriositas.com/2012/11/externsteine-star-stones-of-lippe.html

The relative isolation of Savitri Devi in India during the Third Reich, coupled
with the intensity of her underground zealotry, suggest that she and
friends celebrated their secret Nazi gnosis in postwar Germany like members
of a persecuted sect. But Savitri Devi, ever outspoken, was also burning for active
witness and action. This urgency ultimately led to her achievement of notoriety
and influence in the neo-Nazi movement. In the first place, she quickly
established herself as a confidante and fellow-traveler among the leaders of
the reviving nationalist scene in Germany. Once de-Nazification had been
sacrificed to the Allies’ fresh interest in wooing the Germans for the Cold War
against the Soviet Union, new political parties began to spring up in Germany
that owed much of their inspiration to National Socialism. After the Sozialistische
Reichspartei (SRP) was banned in 1952, the Deutsche Reichspartei
(DRP) became the most influential electoral force on the extreme right, with
some 16,000 paid-up members, a few seats in the Land diets, and about half
a million votes across the country in federal elections. Led by Adolf von Thadden,
the DRP boasted such former celebrities of the Third Reich as Werner
Naumann, a former Nazi secretary of state and Hitler’s choice to succeed
Goebbels; the SS general,Wilhelm Meinberg; a number ofWehrmacht generals;
and the Luftwaffe ace, Colonel Hans-Ulrich Rudel.

From the early 1950s onward, Savitri Devi frequently visited Rudel at
Hanover and came to know him well, completing her manuscript of The
Lightning and the Sun there in March 1956. In 1945 Rudel had fled to Argentina,
where he became a popular and prominent member of the country’s
large Nazi community, which enjoyed the protection of the Peron government.
The wartime hero here turned his mind to devising plans for assisting
Nazi fugitives and war criminals to escape from Europe, and he
became the head of such a rescue organization called the Kameradenwerk.
On his return to Germany in 1951, Rudel publicly declared his undying admiration
for Adolf Hitler and his vision of a resurrected, strong Germany.
This outspoken loyalty to the Third Reich, backed by the wartime legend of
his Luftwaffe exploits, firmly established him as the idol of the reviving
neo-Nazi movement. He became a committee member of the DRP while
his nationalist views found a regular outlet in the Deutsche Soldaten-
Zeitung (est. 1951), which was edited by former officials in Goebbels’s
propaganda ministry and by SS officers.

When Savitri Devi first met Rudel, he was already perhaps the most popular
and visible figure of the neo-Nazi scene in the young German republic.
With his extensive émigré contacts, he remained a key player in the Nazi clandestine
groups abroad; with his fellow-conspirators Otto Skorzeny and Eugen
Dollmann,Rudel played an important role in recruiting large numbers of former
Nazi fugitives from Argentina for key posts in the new republican regime
of Egypt. Rudel was impressed by Savitri Devi’s praise of Nazism as an international
racist movement, a notion well suited to the clandestine and dispersed
nature of postwar Nazi conspiracy. Thanks to Rudel’s introductions,
Savitri Devi was launched into the international die-hard network and subsequently
able to meet leading Nazi émigrés in the Middle East and Spain. 

Freikorps (English: Free Corps) are German volunteer military or paramilitary units. The term was originally applied to voluntary armies formed in German lands from the middle of the 18th century onwards. Between World War I and World War II the term was also used for the paramilitary organizations that arose during the Weimar period. Freikorps units fought both for and against the German state and formed the vanguard of the Nazi movement. An entire series of Freikorps awards also existed, mostly replaced in 1933 by the Honor Cross for World War I veterans.


In the spring of 1957 she stayed for some time near Cairo with Johannes von
Leers, Goebbels’s former anti-Semitic propaganda expert, now ensconced as
the head of Nasser’s anti-Jewish broadcasting service. He in turn was able to
introduce her to many old Nazis and SS officers who had found a sympathetic
refuge in Egypt. Later, in 1961, she was the guest of Otto Skorzeny in Madrid.
This famous commando leader masterminded Mussolini’s escape in 1943 and
since the end of the war had built up an extensive commercial and intelligence
operation in Spain, South America and Egypt involving American and German
interests.

While teaching at Montbrison in France in the 1960s, Savitri Devi spent
her summer holidays at Berchtesgaden and continued to cultivate her old
Nazi friends in Bavaria. However, she was soon to make a greater impact on
the international neo-Nazi movement, which began to grow from the 1960s
onward. Early in the spring of 1961 she made her first contact with the British
neo-Nazis.While spending her Easter holidays with an old friend in London,
she quickly learned of the widespread publicity that the British National Party
was attracting as a result of its confrontational stunts and demonstrations
over the increasing levels of colored immigration into Britain. The growth of
these fringe movements committed to racism, virulent anti-Semitism and
folkish nationalism fired her enthusiasm, and she lost no time in meeting Andrew
Fountaine, the president of the British National Party (BNP). She soon
became familiar with John Tyndall and Colin Jordan and corresponded with
the latter following her return to France. It was through this early contact that
she was able to follow the subsequent wranglings in the BNP between Fountaine
and Bean, on the one hand, and the brazen neo-Nazi tendency of Jordan
and Tyndall. The latter commanded her instinctive allegiance, and in due
course she became their devoted supporter in the National Socialist Movement
(NSM).

In August 1962 Savitri Devi attended Jordan’s much-publicized campconference
in Gloucestershire and was a founder-signatory of the Cotswold
Agreement that set up the World Union of National Socialists (WUNS). Her
involvement with the WUNS was the starting point of her subsequent prestige
in international neo-Nazi circles. She became close friends with Françoise
Dior, who was married to Jordan in 1963 and became involved in NSM undercover
activities in Britain. Back in France where Savitri Devi lived, Dior
headed up the national section of the WUNS.Through the camp, Savitri Devi
also met Lincoln Rockwell,who was evidently impressed by her Hindu-Aryan
mythology as a basis for universal Nazism.40 Once Rockwell succeeded Jordan
as leader of the WUNS, he launched National Socialist World as the smart
party magazine; here his editor,William Pierce, gave pride of place to a condensed
edition of Savitri Devi’s The Lightning and the Sun. Not only had
Pierce decided to publish her alongside Rockwell and Jordan, the leaders of
the WUNS, but devoted nearly eighty pages of the inaugural issue to her.41
For Savitri Devi, this publication represented her first major debut in international
neo-Nazi circles.Hitherto, her books extolling National Socialism
had been published privately in Calcutta and in limited editions. These had
been given or distributed by means of personal contacts in England, France
and Germany, especially through her old Nazi contacts like Hans-Ulrich
Rudel and Otto Skorzeny, as well as the numerous sympathizers and Nazi
widows she regularly visited in the 1950s. But through Rockwell and Pierce,
her ideas about National Socialism as a religion of nature, the Hindu cycle of
the ages and Hitler’s world significance as an avatar were brought before a
much wider readership in Western Europe, the United States, South America
and Australia. In the third issue, Pierce announced that the magazine had received
such an enthusiastic response to the publication of The Lightning and
the Sun that he had decided to offer their readers some more of her writings:
there followed excerpts from two chapters of Gold in the Furnace in 1967 and
from Defiance in 1968.42 Her reputation was henceforth assured among the
American Nazis. Her devoted admirer Matt Koehl approvingly quoted her
“religion of nature” and dilated on Hitler’s revelation on the Freinberg.43
Following her retirement from teaching in France, Savitri Devi decided to
eke out her small state pension back in India, where she still had the friendship
of her husband and his family, even if they had long lived separate lives.
After working on her new memoirs at Dior’s home in Normandy for nine
months, she returned to live with Mukherji in New Delhi in August 1971. Although
far away from the activities of European and American neo-Nazism,
she still busily corresponded with Colin Jordan, Matt Koehl and other Nazi
enthusiasts in Europe and America.

In the late 1970s, Ernst Zündel, the German-Canadian publisher of Holocaust
denial texts, promoted a series of taped interviews with her and set
about producing new editions of her books, commencing with The Lightning
and the Sun. The Italian neo-fascists were also fascinated by her violent Aryan
mysticism. Franco Freda, the notorious Italian neo-fascist who was finally
tried in 1978 for his part in the terrorist bombings of 1969, published a German
translation of her postwar memoir, Gold in the Furnace, under his imprint
Edizioni di Ar in 1982. Founded in 1964 to cultivate the idea of a prehistoric
Indo-European heritage, Edizioni di Ar also publishes an annual review,
Risguardo (1980–), which contains articles on the ancient Aryans, the
New Europe and Third Position. Its fourth volume carried an article by Lotte
Asmus and Vittorio De Cecco that was devoted to Savitri Devi as the “missionary
of Aryan paganism,” with a review of her life, works and influence.44
A co-edition of her memoir was distributed in Germany by Thies Christophersen’s
Kritik-Verlag at Mohrkirch in Schleswig-Holstein. As a German
eyewitness working in the vicinity of Auschwitz, Christophersen became notorious
for his publication of Die Auschwitz-Lüge (1973), which denied its status
as an extermination camp. This book became a much-quoted source
among other Holocaust denial writers, including Arthur R. Butz and Robert
Faurisson.

Savitri Devi’s work had first appeared in Italian translation with the publication
of L’India e il Nazismo by Edizioni all’insegna del Veltro of Parma in
1979. The publisher, Claudio Mutti, is a prominent member of the Italian far
right. An admirer of Islamic fundamentalism and Franco Freda’s brand of
armed right-wing terrorism to provoke revolution, Mutti styles himself a
“Nazi Maoist.”His own imprint,Veltro, offers a wide range of books on symbolism,
tradition, golden age myths, paganism and Islam, together with works
by Nazis and fascists, including Horia Sima, Corneliu Codreanu, Robert
Brasillach, and Holocaust denial texts. Steeped in the anti-modernist sentiment
of Julius Evola, Mutti is drawn to the works of Traditionalists René
Guénon and Frithof Schuon as a negation of the secular world. As a Muslim
convert and Third Positionist, Mutti combines anti-Semitism with virulent
anti-Westernism, mirrored in his editions of Rûhollâh Khomeini, the Iranian
mujâhidîn and its declaration of a Holy War against the infidels.
In his introduction to Savitri Devi’s L’India e il Nazismo, a translation of
the tenth chapter of her Souvenirs et réflexions d’une aryenne (1976), Mutti
claims that while “the spiritual dimension of Nazism has been ignored in the
West,” it is intuitively understood by those traditional peoples of India,North
Africa, Japan and Afghanistan who have a concept of Holy War. He suggests
that Savitri Devi’s “Hitlerian esotericism” throws new light on the Hindu regard
for Hitler as an avatar of Vishnu, and sees a similar motive in his honorific
title hâjj (pilgrim) among Muslims.Mutti mentions Hitler’s own recognition
of his providential status among non-European peoples (“Already
Arabs and Moroccans are mingling my name with their prayers”; Hitler’s
Table Talk, 12–13 January 1942). Mutti wholeheartedly agrees with Savitri
Devi’s conception of Hitler as a Universal Restorer of a pristine order akin to
the Kalki avatar or the mâhdi.46 By this means, Claudio Mutti assimilates Savitri
Devi into his own neo-fascist war against the profane West. It is perhaps
noteworthy that Mutti first encountered Savitri Devi through reading the fervent
prose of Pilgrimage as an idealistic teenager. Further Italian translations
of her work have been published in Arya, an émigré neo-fascist journal published
by Vittorio de Cecco in Montreal.

Invited by Matt Koehl to lecture before New Order audiences in the United
States, Savitri Devi died on 22 October 1982 while visiting an old friend en
route in England. Colin Jordan sent Tony Williams and two other young
British Nazis, all dramatically dressed in black, to the simple cremation ceremony
at Colchester, Essex. By a prior arrangement, an inscribed urn containing
Savitri Devi’s ashes was sent to Matt Koehl, who placed them in the New
Order hall of honor in Milwaukee,Wisconsin, allegedly next to those of Lincoln
Rockwell. Thus did Savitri Devi, the nomadic pan-Aryan Nazi and Hitler
worshipper, enter the neo-Nazi Valhalla of the former American Nazi Party.48
Savitri Devi’s chief importance lies in her supplying the postwar neo-Nazi
movement with a mystical pan-Aryan myth that embraces white people
across the world. It is obviously ironic that Savitri Devi enfranchised the Indians
in her vision of a pan-Aryan world under Nazi rule, when chief Nazi
theorist Alfred Rosenberg thought the Indo-Aryans had long dissipated their
Nordic blood among the indigenous dark-skinned peoples of the subcontinent.
49 It is equally evident that racist groups in Britain and America hardly
distinguish between Asian and black ethnic minority groups as unwanted
aliens. Nevertheless, Savitri Devi’s fervent Hitler cult offers a global Aryan
mystique for defenders of an embattled white world.As noted earlier, this was
precisely George Lincoln Rockwell’s ambition in founding the World Union
of National Socialists, and it is notable that her writings first came to prominence
among the American neo-Nazis. Such universal Nazism offers a powerful
mythic rationale for resistance to colored immigration in the predominantly
white nations of Europe, North America, Australia and New Zealand.
Through underground channels, her ideas continued to reach a new generation
of cultic neo-Nazis in the 1980s and 1990s. An important publicist of
her work has been the Chilean author-diplomat Miguel Serrano (b. 1917),
whose “Esoteric Hitlerism” assimilated the Hitler avatar to a composite
Manichaean cosmology of anti-Semitism (see chapter 9). Serrano has praised
Savitri Devi extravagantly as a pioneer of Esoteric Hitlerism and as “the
priestess of Odin.”50He in turn has served as an inspiration to a loose network
of Nazi pagans and satanists in Britain, France and New Zealand under such
names as the Black Order and the Infernal Alliance (see chapter 11). One of
the Combat 18 magazines catering to racist skinheads in Britain has featured
a eulogy to Savitri Devi.51 The Lightning and the Sun was republished in 1994
by a Nazi satanist press in New Zealand, which also devoted a special number
of its magazine to her as the “Priestess of Hitlerism.”52 Lionized by mystical
fascists and racist pagans as the “foremother” of international neo-Nazism,
Savitri Devi has now attained the status of an Evita figure for opponents of
multiracial society. Her books are increasingly hot tips among racist pagans,
skinheads and Nazi metal music fans in the United States, Scandinavia and
Western Europe.