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From the few facts that I have recalled in the preceding chapter, it is pretty clear that there are no cruelties in ancient history — no Assyrian horrors, no Carthagenian horrors, no old Chinese horrors, — which the inventiveness of our contemporaries of East and West, aided by a perfected technique, has not outdone. But cruelty — the violence of cowards — is merely one expression of violence among many, though admittedly the most repulsive one. Aided and encouraged by more and more staggering scientific achievements, which can be put to use for any purpose, man has, throughout history, become more and more violent, — and not less and less so, as people fed on pacifist propaganda are often inclined to think! And, which is more, it could not have been otherwise; and it cannot be otherwise at any period of the future, until the violent and complete destruction of that which we call to-day “civilisation” opens for the world a new “Age of Truth”; a new Golden Age. Until then, violence, under one form or another, is unavoidable. It is the very law of Life in a fallen world. The choice given us is not between violence and non-violence, but between open, unashamed violence, in broad daylight, and sneaking, subtle violence — blackmail; between open violence and inconspicuous, slow, yet implacable persecution, both economic and cultural: the systematic suppression of all possibilities for the vanquished, without it “showing”; the merciless “conditioning” of children, all the more horrible that it is more impersonal, more indirect, more outwardly “gentle”; the clever diffusion of soul-killing lies (and half-lies); violence under the cover of non-violence. The choice is also between selfless ruthlessness put to the service of the very Cause of truth; violence without cruelty, applied in view of bringing about upon this earth an order based on everlasting principles, that transcend man; violence in view of creating, or maintaining, a human State in harmony with Life’s highest purpose, and violence applied to selfish ends.

The two parallel alternatives are indeed one and the same.


For it is a fact that, the more disinterested be its aims and the more selfless its application, the more frank and straightforward violence is; while, on the other hand, the more sordid be the motives for which it is in reality used, the more it is, itself, hidden, nay, denied; the more the men who resort to it boast of being admirers of non-violence, thus bluffing others and sometimes also themselves; acting as deceivers and being deceived — caught in the network of their own lies.

As time goes on and as decay sets in, the keynote of human history is not less and less violence; it is less and less honesty about violence.

* * *

Only an “Age of Truth,” in which all is as it should be — a world in which the social and political order on earth is a perfect replica of the eternal Order of Life — can be nonviolent. And in the eloquent legends of all old nations, ideal society at the dawn of Time is said to have been naturally so. There was, then, nothing to be changed; nothing for which to shed one’s own or other people’s blood; nothing to do but to enjoy in peace the beauty and riches of the sunlit earth, and to praise the wise Gods — the “devas,” or “shining Ones,” as the ancient Aryans called them — Kings of the earth in the truest sense of the word. Every man and woman, every race, every species was, then, in its place, and the whole divine hierarchy of Creation was a work of art to which and from which there was nothing either to add or to take away. Violence was unthinkable.

Violence became a necessity from the moment the sociopolitical order in this world ceased to be the undistorted reflexion of the eternal cosmic Order; from the moment a man-centred spirit, exalting indiscriminately the whole of humanity at the expense of glorious living Nature, on one hand, and at that of the naturally superior individuals and naturally privileged races, on the other, arose, in opposition to the life-centred Tradition which had been sanctioning, for no one knows how many happy millenniums, the harmonious, divinely ordained hierarchy of peoples, animal species and vegetable varieties; from the moment a vicious tendency to uniformity — ultimately


leading to disintegration — set in, in opposition to primeaval Unity within infinite, disciplined diversity. From that moment onwards, we repeat, violence became the law of the world, for good and for evil. The only way to avoid resorting to it was, henceforth, either to cut one’s self off, entirely, from the world, as it is, to turn one’s back to life and to move about in an artificial, dream-like time — the illusion of an illusion — or else, to live outside Time altogether. Pretty few individuals were sufficiently foolish to take the first course, and fewer still sufficiently evolved and, at the same time, sufficiently indifferent, to take the second.

But violence is not a bad thing in itself. True, it set in as a necessity only after the world had become, to a great extent, “bad” i.e., unfaithful to its timeless archetype; no longer in keeping with the creative dream of the universal Mind, that it had once expressed. The very appearing of violence was a sign that the “Age of Truth” was irretrievably closed; that the downward process of history was gaining speed. Yet, violence cannot be judged apart from its purpose. And the purpose is good or bad; worth its while, or not. It is worth its while when those who pursue it do so, not merely unselfishly — with no primordial desire of personal glory or happiness, — but also in keeping with an Ideology expressing timeless, impersonal, more-than-human truth; an Ideology rooted in the clear understanding of the unchanging Laws of life, and destined to appeal to all those who, in a fallen world, still retain within their hearts an invincible yearning for the perfect Order as it really was and will again be; as it cannot but be, at the dawn of every recurring Time-cycle. Any purpose which is intelligently, objectively consistent with the war-aims of the undying Forces of Light in their age-old struggle against the forces of Darkness, i.e., of disintegration, — that Struggle illustrated in all the mythologies of the world, — any such purpose, I say, justifies any amount of selfless violence. Moreover, as the “Era of Gloom” in which we are living proceeds, darker and darker and fiercer and fiercer year after year, it becomes more and more impossible to avoid using violence in the service of truth. No man, — no demi-god — can bring about, to-day, even a relative amount of real order and justice in any area of the globe, without the help of force, specially if he has


but a few years at his disposal. And, unfortunately, the further this world advances into the present age of technical wonders and human abasement, more the great men of inspiration are submitted to the factor of time, as soon as they attempt to apply their lofty intuitive knowledge of eternal truth to the solution of practical problems. They just have to act, not only thoroughly, but also quickly, if they do not want to see the forces of disintegration nip their priceless work in the bud. And whether they like it or not, thoroughly and quickly means, almost unavoidably, with unhesitating violence. One can say, with more and more certainty as the “Dark Age” goes on, that the god-like men of action are defeated, at least for the time being, not for having been too ruthless (and thus for having roused against themselves and their ideas and their collaborators the indignation of the “decent people”), but for not having been ruthless enough — for not having killed off their fleeing enemies, to the last man, in the brief hour of triumph; for not having silenced both the squeamish millions of hypocrites and their masters, the clever producers of atrocity-tales, by more substantial violences, more complete exterminations.

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, — struggle, all the more heroic and all the more desperate, also, as the world rushes on towards 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, specially within this “Kali Yuga,” one cannot be consistently non-violent without contributing, willingly or unwillingly, knowingly or unknowingly, to the success of the forces of disintegration; of what we call the death-forces.

* * *

As for that violence which is used to forward the war-aims of the death-forces, it is, and has always been twofold: directed on one hand against Life itself — first, against the whole of innocent living Nature, then, against the vital interests of higher mankind, in the name of “the common plan” — and, on the


other, against those particular men who, more and more conscious of the tragic realities of a darkening age, put up a stand in favour of the recognition of Life’s eternal values and of the restoration of order upon its true, eternal basis.

In the attempt to bring about the triumph of the worthless and the slow but steady disintegration of culture, in fact, less and less violence is needed. The world evolves naturally towards disintegration, with accelerated speed. It might have been, once, necessary to push it on along the slippery path. It has no longer been so, for centuries. It rolls on to its own doom, without help. In that direction, therefore, the champions of disintegration enjoy an easy task. They only have to follow and flatter the vicious tendencies of the increasingly despicable majority of men, to become the world’s darlings. But in their war against the few, but more aware and practical exponents of the higher values, — the upholders of the natural hierarchy of races; the worshippers of light, of strength, of youth; — they are (and are bound to be) more and more violent, nay, more and more relentlessly cruel. Their hatred grows, as history unfolds, as though they knew — as though they felt, with the sharpness of physical perception, — that every one of their victories, however spectacular it be, brings them nearer the final redeeming crash in which they are bound to perish, and out of which their now persecuted superiors are bound to emerge as the leaders of the New Age, — the supermen at the beginning of the next Time-cycle, — more like gods than ever. Their hatred grows, and their ferocity too, as the redeeming crash draws nigh, and, along with it, the dawn of the universal New Order, as unavoidable as the coming of spring. As the history of the last three years has shown,1 — as the history of darkest Europe (and of proud, unfortunate Japan) would show to-day, if only its hidden horrors were revealed — nothing surpasses in violence the persecution of the world’s best men and women by the agents of the death-forces, during the last period of the “Era of Gloom.” Like the children of Light, these too — though for contrary reasons, — act under the inexorable pressure of time. They have but a few years to try to stamp out the undying, divine Ideology; to crush as many of its votaries as they can,

1 This chapter was written in 1948.


before they are, themselves, ground to dust in a fratricidal war of demons against demons.

They are in a hurry — not, as the heroic “élite,” out of generous impatience; not out of any longing to see the “Age of Truth” re-established before its time, but out of feverish lust; out of the will to snatch from the world, for themselves, all the material advantages and all the satisfactions of vanity they possibly can, before it is too late. And as time goes on, their hurry amounts to frenzy. The one obstacle that stands in their way and still defies them — that will always defy them, till the end — is precisely that proud élite that disaster cannot discourage, that torture cannot break, that money cannot buy. Whether consciously or unconsciously, whether they be, themselves, thoroughly wicked, or just blind, through congenital stupidity, the workers of disintegration wage war upon the men of gold and steel, with unabated, hellish fury.

But theirs is not the frank, unashamed violence of the inspired idealists striving to bring forth, speedily, a lofty sociopolitical order too good for the unworthy world of their times. It is a sneaking, creeping, cowardly sort of violence, all the more effective that it is, outwardly, more emphatically denied, both by the scoundrels who apply it, or condone it, and by the well-meaning fools who actually believe that it does not exist. It is prompted by such feelings as one cannot possibly exhibit, even in a degenerate world, without running the risk of defeating one’s own purpose: by bare hatred, rooted in envy — the hatred of worthless weaklings for the strong, for no other reason that they are strong; the hatred of ugly souls (incarnated, more often than not, in no less ugly bodies) for the naturally beautiful ones; for the noble, the magnanimous, the selfless, the real aristocracy of the world; the hatred of the unhappy, and, even more so, of the bored, — of those who have only their pockets to live for, and nothing at all to die for, — for those who live, and are ready to die, for eternal values. Such is, more and more, the wide-spread violence of our times, less and less recognised, in its subtle disguise, even by the people who actually suffer through it.

The Ancients knew better than our contemporaries who were their friends and who were their enemies. And this is natural. In a world rushing to its doom, there is bound to


be increasing ignorance — ignorance precisely of those things one should know the best, in order to survive. The Ancients suffered, and knew whom to curse. Modern men and women, as a rule, do not know; do not really care to know; are too lazy, too exhausted, too near the end of their world to take the trouble to enquire seriously. And clever rascals, themselves the authors of all the mischief, incite them to throw the blame of it upon the only people whose unfailing wisdom and selfless love could have saved them, had they but wanted to be saved; upon that hated élite that stands against the current of Time, with the vision of the glorious new Beginning beyond the doom of the present-day world, clear and bright before its eyes. The whole amount of nonsense written and spoken since the end of the Second World War (and already before its end, in the newspapers and from the radio stations controlled by the Democratic Powers) about the sufferings of the European people, is the latest glaring instance of this broad-scale systematic lying, more and more common as the forces of disintegration become, with time, both more successful and snore sneaking. Europe lies in ruins — the consequence of six years of inhuman bombing. The United Nations did the bombing, in order to stamp out National Socialism — the only thing that could have restored order and sanity in Europe, if absolute selflessness, coupled with genius, were able to turn the tide of time, in a doomed world. And now the people are told that National Socialism is responsible for all the evils that bombing has occasioned, and that its inspired Founder is the greatest selfish megalomaniac who ever trod this earth. Some people believe it — even in Germany; or were prepared to believe it in 1945 before they got a taste of the substitute which the Democracies offered them in the place of the much criticised régime. Most people believe it in the rest of Europe. The cunning rogues, utterly dishonest about violence, who set the tune to this propaganda, have an easy task: they work in the sense of Time: for disorder, leading to disintegration; for the destruction of all that is still strong and valuable in present-day humanity; of all that is destined to survive, in spite of all, their coming destruction. And they exploit the very characteristics of a decaying epoch: the hatred of all obvious discipline and of all visible and tangible (and responsible) leadership, allied to increasing


conceit, increasing imbecility, and, consequently, increasing gullibility.

* * *

We have spoken of two sorts of violence. Nowhere is the difference in the very nature of the two more apparent, perhaps, than in the attitude of the upholders — or condoners — of each, towards living creation outside mankind.

The frank and courageous violence, which any idealist with real vision is snore or less bound to use as soon, as he attempts to translate his intuition of eternal truth into action, in a stubbornly degenerate world, bent on its own destruction, that violence, we say, is never exercised — and can, logically, never be exercised, save, perhaps, in certain cases of vital emergency, — against any living creatures other than people. Its only purpose is to crush, as quickly and completely as possible, all resistance to a socio-political order imposed too soon to be appreciated by all those whom it affects. As we shall see, it does not, in fact, affect human beings alone. It concerns, and must concern, also, in the long run, all the living. If it did not, it would not be an order based upon everlasting truth, and the violence displayed to impose it would not he justified. But human beings alone can and do oppose such an order. They alone arc, therefore, to the extent they become obstacles to its establishment or continuation, the victims of the necessary violence of those whose duty it is to defend it. As a consequence of the fact that they have nothing to do with the shaping of human society, innocent animals are never tormented by men who believe that, if at all, torture can only be excused when applied to forward such impersonal political ends as are in harmony with eternal principles.

Such men can never tolerate the infliction of pain upon living creatures for the sake of researches destined, in the minds of the torturers and of their supporters, to alleviate the sufferings of diseased humanity or to satisfy a mere lust for “scientific” information. For if they really be the exponents of Golden Age ideals, — men of action, with an awareness of everlasting Truth and a burning love of perfection, — they cannot possibly share, either about humanity or about disease, or about the


morbid craving for idle knowledge at any cost, the common prejudices which have been developing, for centuries, as a result of growing degeneracy in this world. They cannot possibly believe that every human life, however debased, is necessarily worth saving. And they must believe that the best way to stamp; out disease is not so much to find out new treatments as to teach men and women to live healthier lives, and, before all, to strengthen the naturally privileged races through a systematical, rational policy, applied, in the first place, to the basic art of breeding. And they must feel a sane contempt for all forms of useless research, let alone for that criminal curiosity about the mystery of life, which has turned hundreds of men like Pavlov, or Voronoff — or Claude Bernard — into down right monsters.

There is more. The very Ideology of the strong naturally goes hand in hand with repulsion for every form of cruelty towards helpless and beautiful beasts. Nietzsche has exalted kindness as the highest virtue of the superman — “the last victory of the hero over himself.” And kindness that does not embrace all life is no kindness at all. Kindness that prompts man to “love his enemies” without prompting him a fortiori to love the innocent creatures of the earth, which did him no willful harm; kindness that urges him to spare the former’s lives while allowing him to chase and eat the latter, and to wear their skins, is either hypocrisy or imbecility. The Ideology of the strong rejects that two thousand year-old contradiction, with utter contempt.

This is so true that the only people who have, in our times, striven to create a socio-political order upon the basis of such an Ideology, and that, through the most frankly acknowledged ruthlessness; the people who uphold the most consistently that healthy, necessary violence which is inseparable from any selfless struggle against the forces of decay, — the makers of National Socialist Germany, are precisely the ones who have the most sincerely stressed love of all living Nature in their educational system, and done whatever they could to protect by law both animals1 and forests; it is so true, that the

1 In National Socialist Germany, not only was the horrid “kosher” killing of animals forbidden, but traps were also not allowed. Animals killed for food had to be dealt with by means of an automatic pistol bringing instantaneous death. And cruelty to any beast was severely punished. (I know of the case of a person having spent three and a half years in a concentration camp for having killed a pig “in a cruel manner.”)


Leader who inspired them — Adolf Hitler, now so shamelessly slandered and so bitterly hated by a worthless world, — not only abstained from flesh in his own daily diet, but is, as far as I know, the only European ruler who ever seriously contemplated the possibility of a continent without slaughterhouses and actually intended to make that dream a reality as soon as he could.1

Contrast this with the treatment of creatures at the hands of the majority of those people who deny the superior individuals and races the right to be ruthless in their heroic struggle against Time; of those who would like us to believe they “love their enemies” and have a genuine horror of atrocities! We have seen, we see every day, how the hypocrites treat their enemies — when they catch them. And we know what atrocities they can perform on human beings — or order, or at least condone, — when it suits their purpose. They treat animals no better. They take the hidden crimes daily committed against them in this increasingly wicked world, as a matter of course, just as they do those committed against the men and women whom they look upon as “dangerous fanatics,” “war criminals” and so forth.

Of course, they find good excuses for their attitude, — one always does; logic was granted to man in order that he might justify himself in his own eyes, whatever monstrosity he might choose to support. But their premises are entirely different from those of the selfless people who fight with consistent ruthlessness for ideals in harmony with the perfect cosmic order. Their basic argument is “the interest of humanity” — indiscriminately; the “interest of humanity” as a whole; of “the majority” of human beings, good bad and indifferent; and of

1 “An extended chapter of our talk was devoted by the Führer to the vegetarian question. He believes more than ever that meat-eating is wrong. Of course, he knows that, during the war, we cannot completely upset our food system. After the war, however, he intends to tackle this problem also. Maybe he is right. Certainly the arguments he adduces in favour of his standpoint are very compelling.”
                                       —The Goebbels Diaries, edit. 1946 (Entry of the 26th of April 1942)


human beings alone. Their ideals — expression of the downward tendency of Time, which is hurrying man to his doom — are anything but Golden Age ideals.

Which humanity indeed do our kind-hearted agents of the dark forces struggle to “save,” at the cost of untold suffering inflicted upon healthy, innocent and beautiful creatures in the torture-chambers of “science”? Surely not the strong and proud élite of mankind, waiting for its Day to start a new historical Cycle, upon the ruins of the present world. Such men and women as belong to that healthy minority need no such laboriously discovered medicine, and would not accept it, even if they did. No. The majority of our contemporaries who support the infliction of pain upon living creatures for the sake of “research” are concerned with the relief of “suffering” humanity. They are full of that morbid love for the sick and the cripple, for the weak and the disabled of every description, which Christianity has once made fashionable and which is, undoubtedly, one of the most nauseating signs of decay in modern man. Whether they be professed Christians or not, they all cling to the silly belief that it is a “duty” to save, or at least to prolong, at whatever cost, any human life, however worthless — a duty to prolong it, just because it is human. As a consequence, they are prepared to sacrifice any numbers of healthy and beautiful animals, if they imagine that it can help to patch up the failing bodies of people who, most of them, would not have been allowed to live or, rather, would never have been born, in a well-conceived and well-organised society. In their eyes, a human idiot is worth more than the most perfect specimen of animal or plant life. Indeed, as our species degenerates, its conceit grows! And that conceit helps to keep men satisfied, though they be completely cut off from the vision of glorious, healthy perfection that dominated the consciousness of the world in its youth and that still is, and will remain till the end, the inspiring vision of a decreasing minority.

The account of the atrocities committed upon innocent animals in order to find out means to combat disease in a more and mote contaminated humanity, or even means to encourage


vice in a daily greater number of outspent degenerates,1 would fill volumes. That of similar abominations performed out of mere scientific curiosity, would also. This is not the place to expatiate upon that gruesome subject. Yet, when one remembers that people who excused those and other horrors, nay, who approved of them — who admired such a fellow as Pasteur, and who had never spoken a word against other ones such as Claude Bernard or, in this century, Pavlov, — when one remembers, I say, that such people had the cheek to sit as judges in 1945, 1946, 1947,2 etc., and, with the consent of the world, to sentence to death German doctors, rightly or wrongly charged with having performed far less cruel experiments upon active or potential enemies of all they loved and stood for, then one is disgusted at the depth of hypocrisy that mankind has reached in our times. For never, perhaps, has such a theatrical exhibition of indignation over particular acts of violence gone hand in hand with such universal toleration of acts of violence by far more horrible.

* * *

That general dishonesty about violence, which has been steadily increasing from the dawn of history onwards, is manifest to-day in the way people deliberately conceal from themselves and from others all the horrors which they condone but cannot possibly justify.

Many of the atrocities performed on animals with a view to add to medical knowledge are so gruesome that, in spite of their alleged “justification,” it is “in the interest of science” — and in the interest of the commercial concerns dealing in patent medicines, — not to allow the public to know about them. And the public is deliberately kept in ignorance — induced to believe that the horrors do not really exist, or that they are not, in reality, half as blood-curling as they sound. A fortiori, the numberless cruelties committed for the sake of sheer curiosity or for the sake of luxury, or amusement, are all the more hidden — subtly denied. Thousands of well-meaning

1 We refer, here, to Voronoff’s experiments performed upon live monkeys, with a view to give back sexual potency to old men.
2 During the infamous Nüremberg Trial and other similar ones.


fools who talk about “moral progress” in our times have no idea whatsoever of what goes on (behind the screens) in scientific institutes, in the fur trade and in circuses.

Thousands of equally well-meaning and equally foolish people, who take for granted whatever they are given to read and enquire no further; have also no idea of the horrors perpetrated by their compatriots in other people’s countries as colonists or as members of occupying armies, nay, no idea of what goes on in their own country, behind prison bars, in torture-chambers for political investigation, and in concentration camps. Indeed, in England and in other democratic nations, many are under the impression that their government never tolerated such things as concentration camps and torture-chambers for human beings. Only “the enemy” had them — so they believe. Years ago, they would have thought nothing of admitting that “everybody has them”; must have them; that one cannot run a war without those unpleasant but extremely useful accessories. But now hypocrisy concerning violence has reached its pitch. Never has there been, in the world, so much cruelty, allied to such a general attempt to hide it, to deny it, to forget it and, if possible, make others forget it. Never have people been so willing to forget it, in externally “decent” and kindly surroundings — houses and streets in which no torture of man or beast can be seen or heard — provided, of course, it is not “the enemy’s” cruelty. The only time modern men and women do not try to minimise horrors but actually exaggerate them (and often deliberately invent them) is when these happen to be (or are intended to be presented as) “the enemy’s” horrors — never their own. And that is itself only a further instance of the world-wide characteristic of our times: the general love of lies. What has set the whole world so bitterly against the frank upholders of ruthless methods both in government and war, is not so much that these were violent, but that they were frank. Liars hate those who speak the unpleasant truth, and who act in accordance with it.

* * *

The “unpleasant truth” is that pacifism, non-violence


and so forth are, most of the time, just rackets in the service of the forces of disintegration; dishonest tricks to bluff the fools, to emasculate the strong, and to set millions of cowards and hypocrites (the bulk of the world) against the few people whose inspired policy, pursued ruthlessly to its logical end, could perhaps, even now, arrest the decay of man. And if they are not that, then, they are nonsense.

As we have said in the beginning, non-violence can only exist in a world in which the temporal socio-political order is, on the human scale, the replica of the eternal Order of the Cosmos. Any effective preaching — and any partial practice — of pacifism in politics; i.e., within Time, outside such a temporal order, only leads, ultimately, to greater violence; to a greater exploitation of living Nature and a greater oppression of man at the hands of those who work for the death-forces. But, for millenniums already, that perfect earthly order has ceased to exist. It has to be created anew before peace can reflourish. And it cannot, now, be created anew, without utmost violence, exerted, this time, in a selfless spirit, by men of vision.

The best course for those who sincerely desire a just and. lasting peace would, therefore, naturally be to do all they can to give over the world to those men of vision, as soon as possible; at least, not to try to prevent them from conquering it. Unfortunately, most pacifists either do not really want peace at all, but merely pretend to, or else, want it, but only under certain ideological conditions which are incompatible with its establishment, now, and with its duration, and which will only become more and more so, till the end of the present historical cycle. Any obvious violence directed against human beings shocks them. People who openly support the use of force — be it in the most disinterested spirit and for the best of purposes, — are, for that very reason, anathema in, their eyes. Help them to conquer and to rule the world? Oh, no! Anything but that! The ideals of the ruthless men of vision may well be Golden Age ideals; but their methods! — their cynical attitude towards human life; their relentless chase and pitiless disposal of even potential obstacles to the rapid attainment of their selfless aims; their “appalling logic” (to quote the words


of a French official in occupied Germany, after this war)1 — our pacifists could never stand for these! As a result, they stand for far worse, — generally without knowing it. For, through their refusal to face facts and take the only reasonable attitude that a true lover of peace should have, today, they become tools in the service of the forces of disintegration.

For one cannot have it both ways: whoever is not for the everlasting Forces of Light and Life, is against them. Unless one lives “outside” or “above” Time, one either walks in the sense of the unavoidable evolution of history — i.e., towards decay and dissolution, — or one stands against the current of centuries, in a bitter, apparently hopeless, but nevertheless beautiful struggle, one’s eyes fixed upon those perennial ideals which can be fully translated into material reality only once, at the dawn of every successive Cycle, by every successive new humanity. But it is true that the bold minority of men of action who fight, “against Time,” for Golden Age ideals, is bound to become, as time goes on, more and more ruthless in its effort to overcome an increasingly well-organised, increasingly elusive, and increasingly universal opposition. And for that very reason, it will become more and more difficult for the squeamish pacifists to follow it. In all probability, they will continue to prefer identifying themselves with the lying agents of the Dark forces. And this is natural. Again it is within the law of Time. The forces of death must have practically the whole world under their grip, before a new Beginning can start as a re-assertion of Life’s triumph.

And thus, day after day, year after year, now and in the future, the conflicting Powers of light and darkness cannot but carry on their deadly struggle, as they always did, but more and more fiercely as time goes on. And as time goes on, also, the struggle will more and more be between openly acknowledged and openly accepted violence and violence dishonestly disguised, the former being put to the service of Life’s highest purpose on earth — namely, the creation of a perfect, or “Golden Age” humanity — and the latter, to that of the enemies of Life. It has to be so until, after the final crash, — the

1 “Cette logique effroyable” was the expression used by Monsieur R. Grassot, of the French Information Bureau in Baden-Baden, in his conversation with me on the 9th October 1948.


“end of the world” as we know it, — the leadership of surviving mankind falls to that victorious élite who, even in the midst of the long, general decay of man, never lost its faith in the everlasting cosmic values, nor its will to draw from them, and from them alone, its rule of action.

That élite will, then, no longer be compelled to resort to violence in order to impose its will. It will rule without opposition in a peaceful world in which the New Order of its age-old dreams will appear to all as the only natural and rational state of affairs. Until man again forgets unchangeable Truth, acts as though the iron Laws of cause and consequence did not concern him — God’s darling! — and again decays.

Nothing can stop the wheel of Time.