Aryan World-view Quotes

“As I have said on another occasion: being 'Aryan' [Divine] is not the point, becoming 'Aryan' [Divine] is what matters. In this respect an enormous task remains to be fulfilled by all of us: the inner liberation from entangling and ensnaring Semitism [Matrix]. This is about the fundamental thinking of all world-views and all religion; there — at the beginning — the roads divide . . . leave the high roads and climb the steep mountain path — the Devayana of the ancient Aryans — that leads to the high summits. Never forget this one thing: by thinking alone thinking can be liberated; he who doesn't have the courage or the staying power to rethink the thoughts of the Aryan race of thinkers, is and will remain a servant, regardless his ancestry, for he is mentally imprisoned, blind, bound to earth.”
― Houston Stewart Chamberlain, Aryan World-view

“The separation wall between religion and sincere scientific thinking, so ingeniously erected by our church doctors, does not really exist; it means rather the acknowledgement of an official lie. This lie, which poisons both the life of the individual and of society, this lie, which will drag us sooner or later into utter barbarism, for it will, as a matter of course, bring victory to the evil and stupid ones among us (for they alone are sincere and therefore strong), this lie results from the fact that we Indo-Europeans — belonging to the most religious tribe of mankind on earth — have degraded ourselves so deeply by adopting Jewish history as the basis and Syro-Egyptian magic as the crown of our alleged 'religion'.”
― Houston Stewart Chamberlain, Aryan World-view

“There are things, that can be proven, and there are things, that can not be proven. When the Aryan founds his entire thinking onto his deepest conviction of the moral meaning of the world — his own existence and the existence of the universe —, his thinking is mounted on an 'inner knowing', beyond 'all occupation with proofs'. This 'substance' can not be adopted from observing surrounding nature. Yet we see the Indo-Aryan, as early as the Rigveda, consider nature as something that is closely related to him and as a consequence as something that has moral meaning. This shows up in his mythology, so complicated because the gods, who appear in the first place as embodiments of natural phenomena, are at the same time allegories of the internal forces in the human bosom. It seems, as if these Aryans felt the inner urge, to project what moved deep inside them on that what surrounded them, and as if in turn the great natural phenomena — the heavenly lights, the clouds, the fire, etc. — returned on the same beams that radiated from the inside to the outside, entered the human bosom and whispered: yes, my friend, you and I are the same!”
― Houston Stewart Chamberlain, Aryan World-view

“For the Indo-Aryan, the basic principle is: harmony with nature, for the Buddhists: denial of nature. The pessimism of the Indo-Aryan stands in relation to his entire world-view like the evening to the day, like autumn to spring and summer . . . Here also the denial of the will to live was considered as highest wisdom; but this insight wasn't the starting point, it was the end, it was the last fruit of life, the heraldess of approaching death. Isn't this insight, that the most acute, most withdrawn metaphysics of the Indo-Aryan had still not lost direct contact with the cosmic world, almost an abyss of contemplation? Surely such an appearance could originate from organical growth only. In contrast, Buddhism is the revolt against what has arisen organically, against the 'Law'; it denies both what surrounds him directly — the historical organization of society and the teachings of the Veda's — and, logically, the entire order of the universe. Here pessimism isn't the end, it is the beginning: absolute chastity, absolute poverty are the first laws. Also in the entire outward structure of both religions this opposition becomes apparent: the Brahmans had no churches, no saints, all that was imported by Buddhism, and in the place of ever developing mythological metaphysics, with that wonderful ancient Aryan conception of the God-man, born again and again for the benefit of the world, came the rigid, infallible dogma, the 'revelations of the Sublime One.”
― Houston Stewart Chamberlain, Aryan World-view

“For the Indo-Aryan, the basic principle is: harmony with nature, for the Buddhists: denial of nature. The pessimism of the Indo-Aryan stands in relation to his entire world-view like the evening to the day, like autumn to spring and summer . . . Here also the denial of the will to live was considered as highest wisdom; but this insight wasn't the starting point, it was the end, it was the last fruit of life, the heraldess of approaching death. Isn't this insight, that the most acute, most withdrawn metaphysics of the Indo-Aryan had still not lost direct contact with the cosmic world, almost an abyss of contemplation? Surely such an appearance could originate from organical growth only. In contrast, Buddhism is the revolt against what has arisen organically, against the 'Law'; it denies both what surrounds him directly — the historical organization of society and the teachings of the Veda's — and, logically, the entire order of the universe. Here pessimism isn't the end, it is the beginning: absolute chastity, absolute poverty are the first laws. Also in the entire outward structure of both religions this opposition becomes apparent: theBrahmans had no churches, no saints, all that wasimported by Buddhism, and in the place of everdeveloping mythological metaphysics, with that wonderful ancient Aryan conception of the God-man, born again and again for the benefit of the world, came the rigid, infallible dogma, the 'revelations of the Sublime One.”
― Houston Stewart Chamberlain, Aryan World-view