Aryanism and Religion

“Belief is a matter for each one to resolve in the light of his own conscience.” – Rudolf Hess

Aryans are defined not by our metaphysical model of the universe, but by our moral response to whichever model we perceive, be it theistic, pantheistic, atheistic or otherwise. No religion has a monopoly on nobility; as such, there is no reason to expect – much less demand – that all Aryans should agree in their religious preferences.

We prefer the word “religion” to other words such as “faith”, ”spirituality” or “mysticism” to describe our metaphysical pursuit. The word “religion” derives from the roots ”re-” + “legere” meaning “to go through again”, in other words to personally reiterate the spiritual journey of the founder, which is precisely what we expect of the genuinely religious. It is this that distinguishes the teachings of religion, which are based heavily on the personality and life story of the founder, from the teachings of philosophy, in which only the concepts matter irrespective of who proposed them where and when. Rudolf Hess implicitly declared himself a religious Hitlerist when he said: “Be true to Hitler’s spirit! Ask in all that you do: What would the Fuehrer do?” It is therefore our duty not to discard the word “religion” from our vocabulary, but to reclaim it from its negative present-day misassociations with tradition, ritual and fundamentalism and restore it to its true and simple meaning: emulation of a heroic individual example. On this account, and in keeping with the National Socialist emphasis of Fuehrerprinzip, we further recommend limiting the use of the word “religion” to describe only those systems which originate from a single, clearly identified founder. Systems which have no single founder offer no opportunity for followers to reiterate the journey of the founder, and therefore are not religions, but merely traditions.

“Most of the commonly called ‘religious’ customs, practices, prejudices, discussions etc. are not religious at all.” – Savitri Devi

Not religion


Some religions (e.g. Judaism) explicitly demand ignoble attitudes in their followers. This ensures that Aryans will automatically refuse to identify with these religions. Most other religions are much more flexible, allowing interpretations based on noble as well as ignoble attitudes, thereby drawing Aryans as well as non-Aryans within their ranks. This is not a problem except in that religious communities dominated by non-Aryans may lead unaware Aryans to compromise their nobility for the sake of conformity. By separating each religion into noble and ignoble aspects, it can be shown in every case that the noble aspect draws Aryans, while the ignoble aspect draws non-Aryans. It should be the task of all Aryanists to actively attempt to eliminate ignoble aspects from their own religion, whichever it might be.

“The personification of the Devil as the symbol of all evil assumes the living shape of the Jew.” – Adolf Hitler

“One should at least do one’s best to make men conscious of the amount of barbarity tolerated by most organized religions in their present state, and to stir in them the shame of it.” – Savitri Devi

Aryanism furthermore asserts that an Aryan of any religion has more in common with an Aryan of any other religion than with a non-Aryan of the same religion, and that this commonality – UNITY THROUGH NOBILITY - should be recognized and manifested as a rapport that supersedes religious fellowship. People may become involved with a certain religion simply for reasons of accessibility, which will differ depending on their cultural background and current environment, but it is how nobly they express the religion to which they belong that measures the quality of their character, and in turn the degree of their inner similarity.

“One of the great advantages – a manifestation of humanity – of a Way such as Islam and Christianity and Buddhism is that they provide, or can provide, us with the supra-personal perspective, and thus the humility, we human beings require to prevent us veering into and becoming subsumed with the error of hubris. As it says in the Rule of Saint Benedict: “The peak of our endeavour is to achieve profound humility…” As it says in the Quran: “The ‘Ibaad of Ar-Rahman [Allah] are those who walk on earth in humility.” As it says in the Dhammapada: … “Accepting of themselves, the simple person in their simplicity is wise, although if they pride themselves they are wise, they are simply full of pride.” The dignified people who follow such Ways – who are inspired by those Ways to practice humility in their own lives – thus manifest the numinous, the sacred, among us.” – David Myatt

We believe firstly that all the influential Aryan spiritual teachers of different eras and arising in different parts of the world fundamentally had the same pan-Gnostic worldview, but each had to adapt their teachings to suit their local audiences and the social conditions of their times. (Other Aryan spiritual teachers in the past who did not adapt their teachings might also have existed, but for this very reason they would have been too obscure to go down in history and hence to be known to us.) We believe secondly that these teachings were liable to corruption in the process of transmission, especially after their death of the teachers themselves. (And the content of such corruption would also differ according to the specific mentalities of the corruptors, hence religions from different parts of the world or different eras in time are never corrupted in exactly the same way.) These two beliefs are enough to account for most or even all of the apparent differences between the various universalist religions known today, and future study should aim at what these religions have to offer one another in terms of undoing the distortions to which all of them have been subjected. Nevertheless, the basic universalist message that they share clearly sets them apart as a camp from all tribalist religions. This is the dichotomy we consider most important to emphasize in current times.

If we imagine ourselves as travellers, each of us equipped with a map, all trying to find their way through unfamiliar territory to the various destinations of their respective journeys, would we team up with fellow travellers who are trying to reach the same destination as ourselves using a different map, or with those who are using the same map as ourselves but trying to reach a different destination? We propose that all of us are headed either to freedom or to slavery, perhaps faster than we imagine. Now is not the time to argue over which map is better. It may even be that some maps work for some people but not for others. The important thing is for people trying to reach the same destination to recognize each other as such, and work together to find the destination.

“When Eckart was in Landsberg, the prison parson came and said to him: “Eckart, if anything should happen to you—which God forbid!—have you given a serious thought to the future?” “I have given the question of the Hereafter much more serious consideration than ever you have done, my good sir,” replied Eckart. “And if the Hereafter is in reality what you believe it to be, then, take it from me, I can be of more help to you than you can be to me!”" – Adolf Hitler

To this end, we should support all events that promote or celebrate interreligious solidarity and cooperation within local communities - of course with the exception of events which include Judaism or Gentile tribalist religions.

External link: Mosque Hosts Christian Church’s Easter Services

External link: Episcopal Church Opens Door to Aberdeen Muslims

External link: Muslim Students Help Stock Pantry at Episcopal Church

External link: Muslims Help Rebuild Catholic Church in Zamboanga

External link: French Muslims Guard Church for Christmas Mass


“In the Aryan mind no religion can ever be imagined unless it embodies the conviction that life in some form or other will continue after death. As a matter of fact, the Talmud is not a book that lays down principles according to which the individual should prepare for the life to come. It only furnishes rules for a practical and convenient life in this world. The religious teaching of the Jews is principally a collection of instructions for maintaining the Jewish blood pure and for regulating intercourse between Jews and the rest of the world: that is to say, their relation with non-Jews. But the Jewish religious teaching is not concerned with moral problems. It is rather concerned with economic problems, and very petty ones at that.” – Adolf Hitler

Religion can be viewed as an aid for satisfying worldly desires or as a way to be freed from them. Non-Aryans, whatever their religion, will continue to pursue the same things they naturally tend to pursue even in absence of religion, such as material abundance and reproductive fecundity, but merely involve religious pyschology and symbolism into their pursuit. Aryans, whatever their religion, will concentrate on what is beyond their present existence.


“God helps only those who are prepared and determined to help themselves.” – Adolf Hitler

Religion can emphasize reliance on external power or reliance on our own power. Aryans consider faith not a substitute for action, but rather the greatest motivator towards action. While our goal must not be mundane, our effort towards it must be rooted in mundane action rather than passive expectancy of divine intercession or any other kind of effortless miracle. Superstition, fatalism or any kind of fear of or resignation to higher-order powers have no place in Aryan religion. Any religion which offers its followers excuses for inaction is unacceptable to us.


“A nation without religion – that is like a man without breath.” – Joseph Goebbels

Religion can be a way to retreat from the world or a way to engage it. Non-Aryans are apt to separate religious life from social life. Aryans understand that there could be no such separation and to attempt it is to poison both religion and society simultaneously. We therefore oppose secularism, or the idea that religion should play no part in social and political discussion. We believe that the church should have no influence over the state, but only insofar as no other organization with a different leadership should rival the state. On the other hand, we believe that it is the active duty of religious individuals to represent religious perspectives in discussion of all topics, including political topics. In short, Aryan religion should not be a weekend hobby, but a way of life, including a way of public life.


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