The Aryan Race

All that we admire in the world today, its science, its art, its technical developments and discoveries, are the products of the creative activities of a few peoples. Their first beginnings must be attributed to one race.

The maintenance of civilization is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave.

However great, for example, be the influence which the soil exerts on men, this influence will always vary according to the race in which it produces its effect.

Dearth of soil may stimulate one race to the most strenuous efforts and highest achievement; while, for another race, the poverty of the soil may be the cause of misery and finally of undernourishment, with all its consequences. The internal characteristics of a people are always the causes which determine the nature of the effect that outer circumstances have on them.

What reduces one race to starvation trains another race to harder work.

All the great civilizations of the past became decadent because the originally creative race died out, as a result of contamination of the blood.

The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse.

In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved. But such a preservation goes hand-in-hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure.

He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist.

Such a saying may sound hard; but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature and thus in reality insults her. Distress, misery, and disease are her rejoinders.

Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain.

For he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of all human progress.

Loaded with the burden of humanitarian sentiment, he falls back to the level of those who are unable to raise themselves in the scale of being.

It would be futile to attempt to discuss the question as to what race or races were the original standard-bearers of human culture and were thereby the real founders of all that we understand by the word humanity. It is much simpler to deal with this question in so far as it relates to the present time.

Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost exclusively the product of the Aryan creative power.

This very fact fully justifies the conclusion that it was the Aryan alone who founded a superior type of humanity; therefore he represents the architype of what we understand by the term: MAN.

He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth.

Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

If we divide mankind into 3 categories:

1. Founders of culture
2. bearers of culture, and
3. destroyers of culture

The Aryan alone can be considered as representing the first category.

They:

• laid the groundwork and erected the walls of every great structure in human culture.
• furnished the great building-stones and plans for the edifices of all human progress

Within a few decades the whole of Eastern Asia, for instance, appropriated a culture and called such a culture its own, whereas the basis of that culture was the Greek mind and Teutonic skill as we know it.

Only the external form–at least to a certain degree–shows the traits of an Asiatic inspiration. It is not true, as some believe, that Japan adds European technique to a culture of her own.

The truth rather is that European science and technics are just decked out with the peculiar characteristics of Japanese civilization.

The foundations of actual life in Japan today are not those of the native Japanese culture, although this characterizes the external features of the country, which features strike the eye of European observers on account of their fundamental difference from us.

The real foundations of contemporary Japanese life are the enormous scientific and technical achievements of Aryan peoples of Europe and America.

Only by adopting these achievements as the foundations of their own progress can the various nations of the Orient take a place in contemporary world progress.

The scientific and technical achievements of Europe and America provide the basis on which the struggle for daily livelihood is carried on in the Orient.

They provide the necessary arms and instruments for this struggle, and only the outer forms of these instruments have become gradually adapted to Japanese ways of life.

If, from to-day onwards, the Aryan influence on Japan would cease–and if we suppose that Europe and America would collapse–then the present progress of Japan in science and technique might still last for a short duration; but within a few decades the inspiration would dry up, and native Japanese character would triumph, while the present civilization would become fossilized and fall back into the sleep from which it was aroused about seventy years ago by the impact of Aryan culture.

We may therefore conclude that, just as the present Japanese development has been due to Aryan influence, so in the immemorial past an outside influence and an outside culture brought into existence the Japanese culture of that day. This opinion is very strongly supported by the fact that the ancient civilization of Japan actually became fossilizied and petrified.

Such a process of senility can happen only if a people loses the racial cell which originally had been creative or if the outside influence should be withdrawn after having awakened and maintained the first cultural developments in that region.

If it be shown that a people owes the fundamental elements of its culture to foreign races, assimilating and elaborating such elements, and if subsequently that culture becomes fossilized whenever the external influence ceases, then such a race may be called the depository but never the creator of a culture.

If we subject the different peoples to a strict test from this standpoint we shall find that scarcely any one of them has originally created a culture, but almost all have been merely the recipients of a culture created elsewhere.

This development may be depicted as always happening somewhat in the following way:

Aryan tribes, often almost ridiculously small in number, subjugated foreign peoples and, stimulated by the conditions of life which their new country offered them (fertility, the nature of the climate, etc.), and profiting also by the abundance of manual labour furnished them by the inferior race, they developed intellectual and organizing faculties which had hitherto been dormant in these conquering tribes.

Within the course of a few thousand years, or even centuries, they gave life to cultures whose primitive traits completely corresponded to the character of the founders, though modified by adaptation to the peculiarities of the soil and the characteristics of the subjugated people.

But finally the conquering race offended against the principles which they first had observed, namely, the maintenance of their racial stock unmixed, and they began to intermingle with the subjugated people. Thus they put an end to their own separate existence; for the original sin committed in Paradise has always been followed by the expulsion of the guilty parties.

After a thousand years or more the last visible traces of those former masters may then be found in a lighter tint of the skin which the Aryan blood had bequeathed to the subjugated race, and in a fossilized culture of which those Aryans had been the original creators.

For just as the blood. of the conqueror, who was a conqueror not only in body but also in spirit, got submerged in the blood of the subject race, so the substance disappeared out of which the torch of human culture and progress was kindled.

In so far as the blood of the former ruling race has left a light nuance of colour in the blood of its descendants, as a token and a memory, the night of cultural life is rendered less dim and dark by a mild light radiated from the products of those who were the bearers of the original fire. Their radiance shines across the barbarism to which the subjected race has reverted and might often lead the superficial observer to believe that he sees before him an image of the present race when he is really looking into a mirror wherein only the past is reflected.

It may happen that in the course of its history such a people will come into contact a second time, and even oftener, with the original founders of their culture and may not even remember that distant association. Instinctively the remnants of blood left from that old ruling race will be drawn towards this new phenomenon and what had formerly been possible only under compulsion can now be successfully achieved in a voluntary way.

A new cultural wave flows in and lasts until the blood of its standardbearers becomes once again adulterated by intermixture with the originally conquered race.

It will be the task of those who set themselves to the study of a universal history of civilization to investigate history from this point of view instead of allowing themselves to be smothered under the mass of external data, as is only too often the case with our present historical science.

This short sketch of the changes that take place among those races that are only the depositories of a culture also furnishes a picture of the development and the activity and the disappearance of those who are the true founders of culture on this earth, namely the Aryans themselves.

Just as in our daily life the so-called man of genius needs a particular occasion, and sometimes indeed a special stimulus, to bring his genius to light, so too in the life of the peoples the race that has genius in it needs the occasion and stimulus to bring that genius to expression.

In the monotony and routine of everyday life even persons of significance seem just like the others and do not rise beyond the average level of their fellow-men.

But as soon as such men find themselves in a special situation which disconcerts and unbalances the others, the humble person of apparently common qualities reveals traits of genius, often to the amazement of those who have hitherto known him in the small things of everyday life. That is the reason why a prophet only seldom counts for something in his own country.