Voltaire hoped to prove how all the principles of Christian theology that had been lost with the Veda, could still be found in the “Ezour Vedam”, thanks to its retrieval and circulation by a French ‘philosophe’.

Orientalist critiques, tend to posit India as a constructed artifice, with little objective content, but such a strategy is unhelpful if the fundamentals have been systematically occluded. Authors espousing this critique identify even the fundamental epistemology necessary for a constructive contribution as irredeemably Eurocentric and colonial, for it was generated during the Enlightenment, at the moment of European expansion on the cusp of modernity. According to this assessment, the study of religion was an extension of a secular, scientific rationality that was presumed to be universalistic and value free. Yet, we are assured, the Enlightenment's discourse was really an attempt to enshrine Eurocentrism in its position of cardinal authority. Thus we are to accept that the very foundations of Indology are inspired by the colonial movement, and other civilizations need not submit to its hegemonic presumptions.

The development of modern critical history is the direct result of the humanists of the Italian Renaissance, beginning with Francesco Petrarcha (1304-1374). Their task was to look at their own religious legacy in their own country, with a focus on the city of Rome. These gentlemen did not employ the generalized sense of humanist used in the modern period, a person exercising empathy and reason in acting for the common welfare and dignity of humanity. Rather, they were scholars of studia humanitatis: the collective disciplines of grammar (we would say classical philology), rhetoric, history, poetry, and moral philosophy. These fields were first generated in the salons and college of Florence during the latter half of the fourteenth century and spread throughout Northern Europe. Studia humanitatis is most explicitly distinguished from studia divinitatis, a differentiation excluding theology from the humanities. And reached its conclusion in the late Renaissance with the 1566 publication of Jean Bodin's Methodus ad facilem historiarum cognitionen. Collectively, the authors of this period laid the foundations and surveyed the fundamentals.

But according to Rosenberg in the 1920’s, as in India, so too had Western Aryanhood in its Greek, Latin, and Germanic forms been destroyed.

The cause of its demise was decadent Christianity, which consisted of nothing but lies perpetrated by bastardized Jews. Had Christianity retained its Aryan basis (that is, the true teaching of the Aryan Jesus), then all would have been well. However, Christ's message, dominated very early on by Paul's teachings, repudiated any Aryan heritage. Christianity became nothing but a Semitized version of Aryan ideals and a dumping ground for abusive Jewish concepts. It was Rosenberg's task not only to condemn the distortion of Christianity (primarily in its Roman Catholic configuration), but also to set the record straight. The most important error that needed to be rectified pertained to Jesus' true identity.

The figure of Christ had been falsified by jewish fanatics like Matthew, materialistic rabbis Eke Paul, Africans like Tertullian, and mongrel half breeds like Augustine. The real Christ was an aggressive and courageous revolutionary who defied Jewish and Roman systems and paid for his bravery with his life. Christ, in fact, was an authentic Aryan rather than a Jew. He was not of Jewish stock because the inhabitants of Galilee were descendants of Amorites, Aryans who had come to the region around 700 B.C. By 100 B.C., the Jews had established hegemony over the Aryan city of Jerusalem, forcing the non-Jews into the Gentile district of Galilee. When Joseph returned to Bethelem, he was returning not as a son of the tribe of David, but as the son of Aryan exiles who had been driven out by Jews.

Another important point that needed clarification concerned Jesus' teaching. What we moderns understand as the word of God is actually a gross distortion of His actual message. The Jew Paul totally subverted Christ's teachings by Judaizing them. Paul replaced the true, Aryan, and heroic Christ with a weakling seeking to mediate human salvation through love, humility, and brotherhood. Proud Nordic man should not prostrate himself before the Creator, as the Jew does before Yahweh. Not only did the Jews distort Christ's message, the popes and, finally, the Jesuits utterly destroyed the original Aryan Christianity. Even the heroic efforts of Luther and Calvin could not reverse the damage. Rosenberg's primary complaint with Roman Catholicism was its fundamental error that anyone, regardless of racial origin, could enter its fold. This tenet destroyed any ideal of racial purity. Doctrines of love and pity subverted Aryan virtues of heroism, honor, and blood.

Despite the present decay of the Church, Rosenberg felt it was possible to purify Christianity and return to its Aryan Urform. In fact, the time was ripe for the creation of a new, positive, and Germanic Christianity by restoring lost Aryan virtues, vitality, and racial consciousness. First, it was necessary to reject ideas of human universality and substitute race consciousness for the notion of the common nature of humanity. True Christianity had been Aryan in its contours: natural, brutally self-assertive, egotistical, powerful, and decisive. Rosenberg viewed Christianity in its present form as a moral code of weaklings (Rosenberg 1937: 147), in much the same manner as Nietzsche did. It had assumed its degenerate form when the Jew, who represented the polar opposite of the ancient Indian Aryan, took over Christianity (Rosenberg 1937: 265-66). The new Nordic Christian Church that the Nazis sought to establish aimed at leading men back to a heroic superhumanity. To return to the original Aryan faith, it was also necessary to restore the feeling of individuality that had previously existed. Aryan individuality had first been destroyed by the hazy monism of the post-Aryan Indians (Rosenberg 1937: 389). It reasserted itself in Christ, only to be destroyed again by the Roman Church (Rosenberg 1937: 390).10 The new Aryan religion of National Socialism sought to reinstate the individual will and commitment to action that Germans had lost during the post-Vedic era.

Rosenberg identified several models of Aryan religious vision. He read into the Chandogya Upanishad a vision of man as formed by the will and discovered in the Brhadaranyaka Upanishad lessons on the use of power (Rosenberg 1937: 240-41). Rosenberg also recognized an Aryan Christ of will and freedom in the mysticism of Meister Eckhart. By equating the "message" of the Upanishads with that of Meister Eckhart, Rosenberg textually tied the themes of will and power to the world of both the ancient Aryan and the medieval German. Rosenberg also admired Justin Martyr as a figure who had sought to free Christianity from its Ebionitic taint by returning to the teaching of Christ as it existed before the corrupting influence of Paul. Finally, Rosenberg sought inspiration from Zoroaster and his reformer Mani. Like Christianity, Zoroastrianism had been corrupted by the Jews and transformed into a ritualistic cult. It also had not been able to remain in Aryan hands. The Babylonian captivity and Persian rule over Israel had led to its Jewish corruption. Mani had tried to reinstate Zoroastrianism's absolute dichotomy between good and evil that had been destroyed by the Jews. But his attempt to revive the true teaching of Zoroaster was totally suppressed. We only learn of Mani's existence through Augustine's bitter attacks on him and his religious ideal.

Rosenberg identified the Manichaean worldview as the common thread to all Aryan religious thought. It was precisely the dichotomy between good and evil that had been intact in Vedic times but had disappeared in the Vedantic union of Brahman with Atman. It was at this point that the Aryan virtues of duty, honor, faithfulness, and bravery had been destroyed. In their place, the weak India of the post-Aryan period substituted love, pity, and the desire to escape from suffering (Rosenberg 1937: 147-50). Rosenberg extended the Manichaean dichotomy to the texts themselves: The Veda recorded the saga of the children of light and the Talmud was a document registering the history of the children of darkness. It was only through a wide-ranging Jewish conspiracy extending throughout history that Jews contrived to switch roles with the Aryans. First, they took over Jesus through Paul. Next, they suppressed Mani and Persian Aryan values. Finally, Augustine, the Jesuits, and various popes brought to fulfilment the Jewish conspiracy.

Rosenberg viewed human history as a repetitive reenactment of the destruction of Aryan values. India had destroyed its Vedic Aryanness with the adoption of Advaita Vedanta and Buddhism. Subsequent Aryan nations too had been corrupted and destroyed. First Greece, then Rome, and finally Germany was the third Aryan empire to be immersed by hither-Asiatics and Jews. Rosenberg felt that it was still possible to save Germany's Aryan identity. The first task was to stem the tide of migration and eject the human flotsam. Judaism should then be studied so that it might be more efficiently combated. If one could scientifically uncover Judaism's core values, ferret out where they had been imposed on Christianity, and expunge them from the New Testament, one could then renew the true teaching of Jesus as it appears in the mysticism of Eckhart and Justin Martyr. Of course, the Old Testament had to be rejected as cattle herders' renditions of Jewish history. Remaining Aryan texts were to be added to the new Christian canon. They were to be supplied by inferring what a true Aryan/Nordic soul would place in an Aryan religion.

In other words, Rosenberg called for the establishment of a purely synthetic Aryan Christian canon: Dreams of honor and freedom would be culled from Nordic and German fairy tales and sagas. Only expressions of the Aryan worldview and eternal soul of the Germanic people would comprise this canon. For the more sophisticated, religious representations from Aryan.

Persia and India would be collected (Rosenberg 1937: 614-15). These texts need not necessarily be authentic. The modern Aryan was not interested in literal formalities, but in the philosophical and conceptual message of Nordic Aryan times. Rosenberg contrived an incredible circular logic. Since Jesus was God, he had to tell the truth; therefore, he must have spoken of Aryan nobility and race consciousness. The texts deemed authentic for inclusion in the National Socialist canon were those that dealt with these themes.

When I gave my seminars on related topics in 2000, the content of the actual texts of Hinduism where during the 20th century overwritten with slogans of strength, honour, obligation, violence and war.

Thus one aspect all three, 'Orientalist' scholarship, modern Theosophy, or/and primordialist nationalist thinking, concerned the invention of Vedic Aryanism as their ideological basis.

today the mythic time of the Mahabharata battle is transposed to the Hindutva (BJP) war against Muslims, Christians, 'pseudo-secularists' and Hindu 'traitors'. Of significance in the Hindutva use of the Bhagavad Gita is not the complex ethical and moral epistemology that it contains, nor, indeed, the dispersed ending of the Mahabharata, but instead the primitive message that any kind of violence, if undertaken for the protection of dharma, is a bounden obligation, regardless of the abhorrence of violence for any individual sensibility.

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