“I spit on my life. Death in battle would be better for me than that I, defeated, survive.” - Siddhartha

Buddhism is the religion founded by the ascetic philosopher (and former Sakya prince) Siddhartha Gautama. While not having to deal with Jewry as such, his lifelong enemies were the similarly positioned brahmin elite who saw the threat posed to their caste-based power structure by his anti-traditionalist teachings – often considered an intellectual culmination of Sramanism (the root “sram-” means “to struggle”), a longtime rival of Brahmanism and Vedic tradition as a whole – and tried their best to undermine his work. After a brief flourishing under the rule of King Asoka during which Buddhism began branching out into the world, the brahmin Pusyamitra succeeded in uprooting Buddhism from India, following which it increasingly diverged and degenerated according to the cultures hosting it. Regardless of the particular culture, relatively better intuitive understandings of Buddhism have often come from the warrior strata within each culture, perhaps because of resonance with Siddhartha’s own warrior-aristocrat background. 

Dietrich Eckart traced an influential line from Siddhartha to Arthur Schopenhauer, to himself, to Hitler in the formation of noble theoretical foundations for National Socialism, to which the swastika (a consistent Buddhist symbol) and Aryan terminology aptly bear tribute. Post-WWII National Socialists such as Savitri Devi, Miguel Serrano and David Myatt also credit the influence of Buddhism in their work. But present-day Zionist agents (such as CIA/Mossad-backed Tenzin Gyatso) are attempting to subvert Siddhartha’s teachings by giving Tibetan Buddhism and other compromised sects primacy in public consciousness, along with emphasis on dubious sources such as the Dunhuang manuscripts and murals.


“Whosoever sets foot upon this path which leads to the great beyond may not go forward if he ever has the intention of turning back.” – Miguel Serrano

Siddhartha was careful to refer to himself not as a teacher of wisdom, but as a teacher of the methods via which wisdom could be attained (or, more precisely, restored). He refused on principle to discuss metaphysical questions, instead exhorting his followers to walk the practical path of spiritual purification that he had demonstrated and hence eventually see the answers for themselves. Genuine Buddhism is hence a positive religion which believes in the ability of the individual to succeed in the spiritual quest and rejects that wisdom or any other kind of merit can ever be directly transmitted to a passive receptor, whereas corrupt versions are identifiable as soon as they claim that such transmission is needed and/or can be done.

On the other hand, it is almost always possible to use the techniques taught to oneself for goals other than that intended by the teacher, and this is also true of Buddhist practices. Many practice Buddhist techniques merely with the intention of avoiding unpleasant rebirths, in other words as a hedonistic strategy. This is unacceptable for Aryans. The aim for which Siddhartha - who was fundamentally opposed to hedonism – developed his techniques was transcendence of the rebirth cycle altogether, and this is the aim to which Aryans must remain true.

Siddhartha emphasized that he was only one teacher among many, therefore Buddhism does not conflict with any other religions that shares the aim of transcendence for all. There is, however, no possible compromise between Buddhism and worldly religions such as Judaism.


“In spite of the deplorable decay of his religion … none of the great teachers of the world has contributed more than he did to the diffusion of the belief in the oneness of Life and in the brotherhood of all living creatures.” – Savitri Devi

But there are also practitioners of Buddhist techniques who, by individually transcending the cycle, thereafter lose empathy for those still trapped within it. This is contrary to the universalist spirit in which Siddhartha gave his discourse, and is hence also an unacceptable attitude for Aryans. Rather, Aryans must voluntarily re-enter the cycle as many times as is necessary for the sake of freeing every last one of its other victims, be it as a teacher of individuals in a fallen world or as a builder of a new, unfallen world.

And as this is the duty of the transcended, it is no less the duty even of those who have not yet transcended. Aryans should see no distinction between action towards personal salvation and action towards collective salvation. In contrast, too many present-day Buddhists are either uninterested in politics altogether, or else have been duped by Zionist agents into believing that Buddhism is compatible with democracy, in either case failing in their duty to fight against worldly injustices.

One of the most widely and badly misunderstood Buddhist teachings is the exhortation that we should not let external phenomena alter our mind, but instead should use our mind to alter the external phenomena. Versions corrupted by hedonism claim that it means we should not let the evil we see ongoing in the world cause us emotional distress, but instead should exercise psychological distancing from it until we reach certain solipsistic or otherwise ’advanced’ metaphysical perspectives from which we can convince ourselves that it is unreal or unimportant; in other words, the problem is not injustice but wishing for justice, and the solution is not elimination of evil but elimination of nobility. This is an absolute inversion of what Siddhartha actually meant, namely that we should not let the evil we see ongoing in the world desensitize our emotions until we neither notice nor care, but instead should apply our will in practical action against it. Relatedly, the Middle Way refers solely to a path that rejects both active indulgence in pleasure and active self-torment, not (as is widely misunderstood) to moral moderationism or neutrality. Nor does purifying the mind mean (as is widely misunderstood) avoiding intense emotion, on the contrary it means removing internal contradictions in our emotions and hence actually increasing the intensity of emotion.

Religion for Atheists?

“The man who loves God needs seven incarnations in order to enter Nirvana … the man who hates him needs only three.” – Miguel Serrano

Buddhism is suitable for Aryan atheists in that it accepts (though does not require) non-belief in gods while nonetheless offering an alternative to secularism, humanism and materialism. In contrast to the secular approach of denouncing gods by affirming men, Buddhism simultaneously dismisses both (along with every other abstraction) as equally delusional for the same reasons. Genuine Buddhism could be, as such, a unique thorn in the side of Jewish power as it stands opposed to everything Jews would promote to non-Jews, yet cannot be attacked with the common tricks they use against theistic religions. In Siddhartha’s words, ”Not even a god or a gandharva, not Mara with Brahman could change into defeat the victory of a man who has vanquished himself.” Jewry cannot either.


Further Information

Related Information