“If I had to choose a motto for myself, I would take this one —pure, dure, sûre, (Pure, Hard, Certain) —in other words: unalterable. I would express by this the ideal of the Strong, that which nothing brings down, nothing corrupts, nothing changes; those on whom one can count, because their life is order and fidelity, in accord with the eternal.” - Savitri Devi
Savitri Devi- (Born, Maximiniani Julia Portas)
(September 30, 1905 — October 22, 1982)
In Honor, and in Memory, of the 29th year since her death.
Pure – Hard – Certain
I found out about the life and writings of this courageous woman several years ago now, and I feel that her work is important in understanding the strength of the feminine. The passion that was within this pioneer of animal rights, and ecological, activism has to be known. I think the reason her life and work has been so undiscovered is because she was very much a proponent of Hitler and National Socialism. But upon taking the journey into reevaluating all that One is told One returns with a different view on many things horribly distorted.
She wrote of “life-centered creeds” vs. “man-centered creeds”. She was a great polemicist, and spoke out against all of the Abrahamic religions and warned the Hindus of them spreading into India with her book, “A Warning to the Hindus“. She wrote “Defiance” while imprisoned in occupied western Germany about her arrest and trial. In “Impeachment of Man” she wrote, “We scorn all men who condemn “wars of aggression,” and who, at the same time, eat meat; nay, we scorn all pacifists who do not, in their everyday dealings, live up to the ideal of universal nonviolence preached by the Jains. We scorn all those, whoever they be, who have never raised their voice against scientific experimentation upon innocent animals (which can be neither for nor against any cause) and who dare condemn experimentation upon one’s dangerous- or potentially dangerous- human enemies. We scorn all those who never were moved to indignation at the idea of man’s lasting crime against the living Realm;- at the thought of the enormous daily round of avoidable pain inflicted by man upon beasts (and even plants)- and who, yet, dare speak of “war crimes” and of “war criminals.” We flatly refuse to condemn war,- be it a thousand times a war “of aggression”- as long as mankind at large persists in its callous attitude towards animal (and Tree) life.”
She also wrote, “The world that exalts Pasteur and Pavlov, and countless other tormentors of innocent creatures, in the name of the so-called “interest of mankind,” while branding as “war criminals” men who have not shrunk from acts of violence upon hostile human elements, when such was their duty in the service of higher mankind and in the interest of all life, does not deserve to live.”
Her life is One worth knowing. And I credit the Savitri Devi Archive for hosting the works I have linked here.
I also credit Counter- Currents‘ Greg Johnson for the photo and this article-
“Savitri Devi was a philosopher, a religious thinker, and a tireless polemicist and activist for the causes of animal rights, European pagan revivalism, Hindu Nationalism, German National Socialism, and — after the Second World War — pan-European racial nationalism. She also sought to found a religion, Esoteric Hiterlism, fusing National Socialism with the Traditionalism of René Guénon and Julius Evola. All told, she was one of the most extraordinary personalities of the 20th century.She was born Maximine Portaz born in Lyons, France on September 30, 1905. Her mother, Julia Nash was English, descending from Viking stock. (She claimed that the name Nash is derived from Ash, as in the World Ash Tree.) Her father, Maxim Portaz, was three fourths Italian from Savoy, one fourth Greek. Because of her mixed-European heritage, she identified herself simply as “European.” She also described herself as a “nationalist of all nations,” what Frank Salter called “universal nationalism.””
In memory of the Woman Against Time- some excerpts from
“The Lightning And The Sun“:
“The hereditary craftsman, who could find the best expression for what is conveniently called his “soul” in his daily weaving, carpet-making, enamel work, etc., even the tiller of the soil, in personal contact with Mother Earth and the Sun and the seasons, is becoming more and more a figure of the past. There are less and less opportunities, also, for the sincere seeker of truth — speaker or writer — who refuses to become the expounder of broadly accepted ideas, products of mass-conditioning, for which he or she does not stand; for the seeker of beauty who refuses to bend his or her art to the demands of popular taste which he or she knows to be bad taste.”
“Moreover, after a war, fought or supposed to have been fought for an Ideology — the modern equivalent of the bitter religious conflicts of old — the horrors rightly or wrongly: said to have been perpetrated by the vanquished are the only ones to be broadcasted all over the world, while the victors try as hard as they can to make believe that their High Command at least never shut its eyes to any similar horrors. But in sixteenth century Europe, and before; and among the warriors of Islam, conducting “jihad” against men of other faiths, each side was well aware of the atrocious means used, not only by its opponents for their “foul ends,” but by its own people and its own leaders in order to “uproot heresy” or to “fight popery,” or to “preach the name of Allah to infidels.” Modern man is more of a moral coward. He wants the advantages of violent intolerance — which is only natural — but he shuns the responsibility of it. Progress, that also.
The so-called “humaneness” of our contemporaries (compared with their forefathers) is just lack of nerve or lack of strong feelings — increasing cowardice, or increasing apathy.
Modern man is squeamish about atrocities — even about ordinary, unimaginative brutality — only when it happens that the aims for which atrocious or merely brutal actions are performed are either hateful or indifferent to him. In all other circumstances, he shuts his eves to any horrors — especially when he knows that the victims can never retaliate (as it is the case with all atrocities committed by man upon animals, for whatever purpose it be) and he demands, at the most, not to be reminded of them too often and too noisily. He reacts as though he classified atrocities under two headlines: the “unavoidable” and the avoidable. The “unavoidable” are those that serve or are supposed to serve modern man’s purpose — generally: “the good of humanity” or the “triumph of Democracy.” They are tolerated, nay, justified. The “avoidable” are those which are occasionally committed, or said to be committed, by people whose purpose is alien to his. They alone are condemned, and their real or supposed authors — or inspirers — branded by public opinion as “criminals against humanity.””
“Surely modern man does not “uphold,” slavery; he denounces it vehemently. But he practises it nevertheless — and on a wider scale than ever, and far more thoroughly than
the Ancients ever could — whether in the Capitalistic West or in the Tropics, or (from what one hears outside its impenetrable walls) even in the one State supposed to be, to-day, the “workers’ paradise.” There are differences, of course. In Antiquity, even the slave had hours of leisure and merriment that were all his own; he had his games of dice in the shade of the columns of his master’s portico, his coarse jokes, his free chatter, his free life outside his daily routine. The modern slave has not the privilege of loitering, completely carefree, for half an hour. His so-called leisure itself is either filled with almost compulsory entertainment, as exacting and often as dreary as his work, or — in “lands of freedom” — poisoned by economic worries. But he is not openly bought and sold. He is just taken. And taken, not by a man in some way at least superior to himself, but by a huge impersonal system without either a body to kick or a soul to damn or a head to answer for its mischief.”
“This does not mean to say that a good teaching cannot help to bring the best out of every race, as well as out of every individual man or woman. But modern industrial civilisation, to the extent it is man-centered — not controlled by any inspiration of a super-human, cosmic order — and tends to stress quantity instead of quality, production and wealth, instead of character and inherent worth, is anything but congenial to the development of consistent universal kindness, even among, the better people.
“Never mind how bloody the final crash may be! Never mind what old treasures may perish for ever in the redeeming conflagration! The sooner it comes, the better. We are waiting for it — and for the following glory — confident in the divinely established cyclic Law that governs all manifestations of existence in Time: the law of Eternal Return. We ore waiting for it, and for the subsequent triumph of the Truth persecuted to-day; for the triumph under whatever name, of the only faith in harmony with the everlasting laws of being; of the only modern “ism” which is anything but “modern,” being just the latest expression of principles as old as the Sun; the triumph of all those men who, throughout the centuries and to-day, have never lost the vision of the everlasting Order, decreed by the Sun, and who have fought in a selfless spirit to impress that vision upon others. We are waiting for the glorious restoration, this time, on a world-wide scale, of the New Order, projection in time, in the next, as in every recurring “Golden Age,” of the everlasting Order of the Cosmos. It is the only thing worth living for — and dying for, if given that privilege, — now, in 1948.”
"From all this it is quite clear that to condemn violence indiscriminately is to condemn the very struggle of the forces of life and light against the forces of disintegration, a struggle all the more heroic and all the more desperate, also, as the world rushes on toward its doom. It is to condemn that struggle which, at every one of its age-long, varying phases, and even through temporary disaster, has been securing for the world, beyond its deserved doom, the glorious new beginning, which the few alone deserve. Within the bondage of time, especially withing this kali-yuga, one cannot be consistently nonviolent without contributing, willingly or unwillingly, knowingly or unknowingly, to the success of the forces of disintegration; of what we call the death forces."