A rather well composed summary of Savitri Devi's own engagement and advanced spiritual life.
https://savitridevi.org/about_her/jonathan-bowden-on-savitri-devi-in-both-audio-text/
https://counter-currents.com/radio/BowdenSavitriDevi.mp3 (about one hour long)
>Jonathan Bowden on Savitri Devi in Both Audio & Text
>This is the transcript by R. F. of Jonathan Bowden’s lecture on Savitri Devi, delivered to the 29th New Right meeting in London on, Saturday October 23, 2010 — one day after the anniversary of Savitri’s death on October 22, 1982 in Sible Hedingham, Essex, England. I have eliminated some false starts and provided corrective notes. To listen in a player, click below or here. To download the mp3, right-click here and choose “save link as” or “save target as.” Please post any corrections — and any recollections of her concluding words, which are missing from the recording — below as comments.
With this said I will proceed to isolate and share here the portions of the transcript which I believe are the most useful to understand Savitri Devi and the fundamentals of her beliefs in the post-war world.
>There’s also a degree to which she was very uninterested in Mussolini’s Italy, or Franco’s Spain, or Salazar’s Portugal, or movements elsewhere. There was a certain comment, and there was a certain interest, but it’s noticeable that when she later came to adopt the view that German National Socialism was the recrudescence of extreme paganism in the Western world for man then and today and tomorrow, she came to that view unerringly because her viewpoint always goes to the most extreme and the most militant option. In some ways because of her motivation is in many respects primarily religious, she’s opposed to all forms of political temporizing.
>Her view is very much anti-political in one sense. She believes in going for the most extreme and the most radical option in all areas. If she wants to be a pagan, she becomes a Hindu; if she wants to be a pagan in political modernity, she becomes a National Socialist; if she’s a National Socialist, she supports the SS, as the most militant part of National Socialism. Always with her the most extreme, the most radical option, but not as emotional fervor—although there is a certain fervid quality to her prose that can’t be denied—but almost with a degree of mathematical logic and forethought whereby the most radical position leads logically and inescapably to all other positions.
>So Savitri Devi’s radicalism and the religious urge which exists behind it is evident from the very beginning. Many believe that she is attempting to create a religion out of Nazism, and indeed many spokesmen on the radical Right like Revilo P. Oliver said that after the war. “I do believe that a Hitler cult is being created,” Revilo once said, “by a knowledgeable woman of Greek ancestry.” And there is a degree to which you can see part of the logic of her progression in that way.
>Now German suffering at the end of the war is not seen by Savitri Devi in the way that it normally is.
>She sees it very differently. She sees it as a suffering and a fire and a threnody which Germans should go through until they can renew themselves again in strength and in glory.
>And this leads her in her most famous, infamous, and notorious book, The Lightning and the Sun, to essentially engage in the deification of Hitler. A truly extraordinary situation if you consider the mass narrative of the post-war world in the 20th century. She basically inverts the semiotics. She inverts the narrative of the 20th century. The greatest villain, the greatest evildoer, the greatest hatemonger, the greatest monster, and she turns him into an avatar of the god Vishnu and says he’s divine, and he’s beyond human.
>Because in the Hindu aristocratic and warrior tradition there are men of impersonal violence. Titans who walk the earth, who walk beyond good and evil, and are unrestrained, whose cruelty and ardor are impersonal, non-material, for idealistic purposes, and is never done for human gain or for their own gain, or for that of their families and their tribes except in the most indirect of ways. So you sense the extremity of her passion in this way.
>What’s the difference between paganism and Christianity? Is it the worship of polytheistic gods? Many pagans actually believe there is one source, and the gods and goddesses are metaphors. Pagans believe everything that exists is divine, in all of the systems. This means that destruction is divine, as well as creation. It also believes that femininity is divine, and therefore there is no problem with the masculine-feminine polarity in all things. There are priestesses in these religions, there are goddesses in these religions, because they’re half of what it means to be mortal.
>Now, ethically most pagan systems are very different. Paganism tends to believe in retributive violence. It tends to believe that if you push me I’ll push you back. It tends to believe even in violence and aggression as the forethought before being attacked oneself. It tends to have an honor-based system whereby morality is perceived hierarchically. So the more noble you are, the more beautiful you are, the more intelligent you are, the more well-proportioned you are, the more knowledgeable you are, the more courage you have, the more favored you are by the gods. The higher you are in a particular hierarchy. This of course have a converse: the uglier you are, the shorter you are, the less well-favored you are, the less courageous you are, the more defective you are, the lower you are in this particular hierarchy.
>[the] worship of money and the belief that life is based upon making money, is the inverse of her view, and for most of her life she lived as an ascetic. In other words she lived almost without any property at all and just stayed in the houses of some of the most notorious people on earth at that time. Some of them living in Egypt, some of them living in Paraguay under General Stroessner, some of them in Perón’s Argentina. Rudel, Johann von Leers—who I believe converted to Islam—Otto Skorzeny, and these sorts of people. They were all her friends, and she lived with them in Madrid, and she visited them in the United States later on. And she travelled all over the world on multiple passports, because she could use Savitri Devi, she could use Mukherji, she could use her mother’s maiden name. She could use her Greek nationality. Increasingly she became banned from country after country.
>Now Savitri Devi’s basic political books are The Lightning and the Sun, which deals with three historical figures: Genghis Khan, Akhnaton, and Hitler. She sees the one as a man of peace and the sun. Another as a warrior and a killer without any greater idea. And Hitler as a sort of a god and a devil combined. As a sort of superman, outside history. He is against time. He is sort of inhuman. He’s considered as something semi-divine.
>But this feeling, that one is even prepared to die for a cause—beyond warriorship, which is partly paid mercenary work now—doesn’t exist. It virtually doesn’t exist anywhere. It’s truly extraordinary, and in some ways it takes an outsider like her: a woman who goes to India, and becomes a Hindu, and rejects Christianity, who’s a fundamentalist pagan.
>It’s almost the energy that that sort of arcane and slightly occultistic path of extremity will lead you to, that allows a woman like this to adopt these sorts of positions.
Before continuing with the quotations directly related to Devi, here's an interesting one about ecology which I couldn't agree more with.
>The interesting thing is the emergence of the Green movement in post-war Germany which tacked culturally to the Left. Because communism can’t exist in West Germany, because there’s an invidious communist state in East Germany. So Leftism takes a Green form in West Germany. And yet, Green ideas are not Left wing. Deep Green ideas, as they’re called, are primordial and pagan (with a small “p”) and very very Right wing.
If you want to win points, you have to focus on this. The emergence, or re-emergence of the green force and its appeal to the youth, and make it decidedly right wing beyond any shame or sense of guilt. But it has to be just as relentless when it purports itself with the most sizzling truth. This is why the globalists have created the leftist modern structure that so closely espouses ESG quotas as they are blindly absorbed by so many corporations, because it also is a convenient way to get access to funds and grants provided by financial mammoths managed or more often owned by Jews. This is how you end with fools throwing themselves into the latest so called pro-green anti-carbon schemes, all too eager to demonstrate how ready they are to stand for a better world freed form the consequences of fascistic and monopolistic tendencies aggravated by sheer greed. They will flock to NGOs and other organizations that make a sudden appearance on the political scene such as Extinction Rebellion, selling them the latest cataclysmic canard about how the planet is in its death throes because of our very western way of life.
Jews spend a lot of money making sure that a genuinely well informed concern for our future and our ecology never falls into the pawns of right wing groups, which is where they should naturally reside.
Now let me resume the course of quoting the text that pertains to Devi's attitude.
>One of her most interesting attitudes towards National-Socialism is the belief that there are two forms of it. There’s the exoteric form that the masses understand, which is a particular group that’s responsible for postmodernity, and one doesn’t like in an a priori way.
>She also believes or posits the idea that there as an inner version. And that is the achievement of something that’s beyond man as he presently is. And this is the idea of the Superman.
>And I think that will, identity, spirit, and idealism in a woman who will be considered to be essentially insane by mainstream modernity—I mean let’s not beat about the bush—is very instructive, because in her sort of messianic post-sanity there lies a redemptive element.
>And with somebody as extreme as her–even I don’t concur with necessarily all of their views–the power and the purity and the obsessionality of her religious belief in the redemption of this civilization is very instructive, and very revealing, and is a sort of moral dynamite in comparison to everything that’s taught in every school and every college and every university now.
>There are various fringe groups about which academics like Goodrick-Clarke make a good career postulating that, you know, the eclipse of the sun is a new swastika, and there’s a dark sun, and these groups are out there, and she’s their priestess, and she’s a source of semi-worship for them, and so on. And if you go on You Tube there’s pictures of her and accounts of her speeches and writings and so on that call her a Daughter of the Black Sun.
>But she is very, very interesting, because she has taken the tiger by the tail and twisted it around. And if you want to morally shock the people who are alive now don’t introduce them to Tarantino’s films. Don’t introduce them to Sarah Young’s pornography. [Introduce them to Savitri Devi, Daughter of the Black Sun.]