Hereunder follows the transcription of Aryan World-view, the translation of Houston Stewart Chamberlain's Arische Weltanschauung. This translation is based upon the 8th. ed. in German, published by F. Bruckmann A.-G., Munich 1938. Since I'm not a skilled translator, and as I want to stick as close as possible to the source text, the translation will probably have a Dutch-German patina over it. It is just an experiment, to give the reader an idea what the book is about. A professional translation (so I have been told) appeared in the American nationalist journal National Vanguard Magazine, no. 103, 104, & 105, 1985. Notes with asterisks *), **) etc. are made by me, enumerated notes ¹), ²) etc. are original, made by Chamberlain. Hieronder volgt de transcriptie van Aryan World-view, de Engelse vertaling van Houston Stewart Chamberlain's Arische Weltanschauung. Deze vertaling is gebaseerd op de 8e druk in het Duits, verschenen bij uitgeverij F. Bruckmann A.-G., München 1938. Nu ben ik geen professioneel vertaler, en daar ik zo dicht mogelijk bij de brontekst blijf, zal de vertaling vast en zeker een nederlands-duitse afglans hebben. Het is slechts een experiment, om de lezer een idee te geven van de inhoud. Voor een professionele vertaling (zo is mij verteld) verwijs ik U door naar het Amerikaanse nationalistische tijdschrift National Vanguard Magazine, nr. 103, 104, & 105, 1985. Noten met asterisken *), **) etc. zijn van mij, de genummerde ¹), ²) etc. zijn de originele, gemaakt door Chamberlain. Back to main page The original text in German: Arische Weltanschauung Please wait for the text to download... Houston Stewart Chamberlain Aryan World-view Because truth lays beyond the reach of the intellect, we can't use words for it. (M a h á b h â r a t a) 4 Translation from the German, based upon the 8th edition of Arische Weltanschauung, published by F. Bruckmann A.-G., Munich 1938 5 Dedicated to the indologist Leopold von Schroeder in admiration and grateful friendship 6 blank page 7 Preface Some studies I have been working on in earlier times have had a lasting influence on the direction of my thoughts. On the following pages I have tried to make my efforts fertile, in the hope to encourage others to take up similar studies and to give them some helpful advice along their journey. The layman is the expert of laymanism, as it were, and so he may succeed in ways that are unpermitted to the professional. As soon as the provisional stimulation and explanation has taken place, the neophyte has to entrust himself to the guidance of competent scholars. At the end of this book a short list of literature will provide the necessary grip for further studying. The title „Aryan World-view“ isn't entirely free of objection. „Indo-Aryan“ would have been more precise, or even „ancient Aryan“, if need be. But the composer fears to discourage just the reader he wishes to interest, by using a learned-sounding word. Let be said right here that in this little book „Aryan“ is not meant in the much debated and anyway difficult to limit sense of a problematic primeval race, 8 Preface but in the sensu proprio, meaning, to characterize the people that descended, several millennia ago, from the Central Asian plateau into the valleys of the Indus and the Ganges and who remained pure by obeying strict caste laws for a long period to keep themselves from mingling with strange races. These people called themselves the Aryan, that is to say the noblemen or the lords. V i e n n a, January 1905 Houston Stewart Chamberlain Preface for the third edition text was critically examined, the list of literature brought up to date. My dearest, honoured friend, Professor Dr. Leopold von Schroeder, assisted as a mentor and advisor, as he did for the previous editions. As I have said on another occasion: being „Aryan“ is not the point, becoming „Aryan“ is what matters. In this respect an enormous task remains to be fulfilled by all of us: the i n n e r liberation from entangling and ensnaring Semitism. This is about the fundamental 9 Preface thinking of all world-views and all religion; there — at the beginning — the roads divide; may this modest booklet encourage many people to 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. B a y r e u t h, November 1915 Houston Stewart Chamberlain 10 Index The idea of humanism 11 Historical overview 14 Paul Deussen 27 The significance of Aryan thinking 33 The significance of Aryan thinking 33 Characteristics of Aryan thinking 36 Racial purity 37 Buddhism is un-Aryan 42 The thinking of an entire people 47 Organic thinking 51 A-logic thinking 55 The substance of Aryan thinking 59 The shape of Aryan thinking 69 Hellenes and Indo-Aryans 72 Thinking and religion 77 Epilogue 87 Bibliographic supplement 89 11 The idea of humanism A great humanistic work still remains to be fulfilled; that is the vocation of Aryan India. When several centuries ago the long hidden world of ancient- hellenistic thinking and poetry was rediscovered, it was as if we ourselves — the H o m i n e s e u r o p a e i of Linnaeus — were suddenly set free from subterranean dungeons and had stepped into bright daylight. It was not until then that we achieved, step by step, the ripeness we needed for our own — ungreek — works. A just as powerful effect, albeit entirely different all the might a deeply felt need can grant. The cultural quest of humanism is a grand one, not only it enlarges the extent of what we know, it also elevates our spiritual power to a higher degree; it teaches us, but it also moulds us; and only examples have the ability to mould. Tuition is the supply of subject-matter, which I make or make not — depending on my nature — an element of my own life, and which I remodel for the benefit of this pursued incorporation; as a contrast, in examples the real life directly affects the real life. 12 The idea of humanism Abusively I think that I imitate, in reality I create something new, I can't do otherwise because originality is the great law of nature, and it can only be suppressed into oblivion by the sick arbitrariness of an artificially fabricated, tyrannical demanding school dressure. The rediscovery of hellenistic intellectual life had — back then — affected us like a favourable change of climate; we remained the same and yet we became different; powers, until then slumbering within us, were unleashed. We were raised in a world of ideas that could never be our own, but which we nevertheless tried to incorporate as best as we could, with the same „obtuseness“ Dr. Martin Luther praises us for, and suddenly our ear heard the voice of the kindred Indo- European. It was a wake up call. What happened before — the sprightly, passionate life of the 12th and 13th century — rather resembled the unconscious labour in the dark womb of a soulless uprising; daylight has broken, now we are masters of our own will, and we stride into the future with self-consciousness. Surely it was not a renaissance of the past, as enthusiast scholars believed; it was something much more desirable: the birth of something new, the ever growing and strengthening of a fresh offspring of the the people, and this affect — not the philological by- work — was the humanistic aspect of the sensational discovery of these great people from the past. Towards other directions, 13 The idea of humanism but in exactly the same way and maybe even deeper, gripping onto the inner core of our being, knowledge of the Indo-Aryan inner life will influence us. What causes this fact to remain veiled for common awareness, is, besides the widespread unaquintedness with this inner life, the circumstance that the development of our knowledge in both cases differ and had to differ. Therefore a short historical overview is necessary as an introduction. 14 Historical overview For the rediscovery of Latin and Hellenic literature the enthusiasm for certain works is the starting point. Then, step by step almost all attention is drawn towards the mere linguistic interest. Every scholar from the 14th century spoke Latin fluently, they learned Greek from genuine Greeks, and so they had a much more vivid knowledge thereof than we do today, albeit not as philologically exact; their only aim was the life- giving. In the year 1450 Gutenberg's press-room came into business, and before the end of the century all Latin authors known at that time were printed, a few years later all Greek writers. It was the hunger of oppressed people for freedom and beauty — for the example! Only much later the grammar of these languages became purpose on itself, and the triumphal car of humanism sunk ever more deeper into the philological mud. For the Indian language and literature threads of fellowship with ancient Indian literature, however thin, existed, as was the case for Hellenic poetry and thinking thanks to the writings of the fathers of the church. The philological uncovering and founding had to precede, and this task is such an extensive one, with almost insurmountable difficulties to overcome, due to the artistic nature of this language, 15 Historical overview due to the enormous expansion of the area of dispersion of the language and in connection herewith the splitting-up in dialects, due also to the old age of many writings and the historical revolutions they have seen, that it isn't finished up till now. Long time, up until a few years ago, we only had miserable abridgements of abridgements of the literary landmarks, often in a malformed shape as a result of misinterpretations of the language. Only now the humanistic significance of the Indian heritage asserts itself, slow and sure, upon our awakening culture. When Anquetil Duperron, hero of the orientalists, found the Zend-Avesta in the heart of Persia, brought it to Paris and translated it (1771), an impetuous conflict ignited between the scholars of Europe about the value of these writings; the so-called „authorities“ almost unanimously expressed their despise. The German orientalist Meiners for instance said short and concise: „it is the same nonsense as the teachings of the Indian priests“; and an English scholar, William Jones, judged haughtily in his review composed in french: „Sied-il à un homme né dans ce ciècle de s‘infatuer de fables indiennes?“ Does it suit a man born in the eighteenth century to go into raptures over Indian fables? But Duperron could not be confused. He discovered (1775) the manuscript of a Persian translation of several ancient Indian Upanishads whereupon he based his publication in Latin. 16 Historical overview Soon an unexpected ally joined him; the William Jones just mentioned was transferred as a functionary to India; in this position he had the opportunity to learn the Sanscrit language more thoroughly, and he lost himself ever deeper in the „fables indiennes“; he admitted the narrow-mindedness of his earlier conviction; his enthusiasm increased every year: it was he, who translated Kalidasa‘s magnificent poetical works into English and got the world acquainted with these, he charged himself with the laborious task to translate the Manu code, he took the initiative for the first print in Sanscrit script... in short, Jones became, next to Duperron, the veritable founder of our knowledge of India's intellectual treasures. This history is instructive. May the people of good sense learn from this, that it is unwise to laugh over „Indian fables“. But our knowledge of the ancient Aryan heritage wasn't on track yet, far from that. Surely the first grammars of Sanscrit were soon published (1805 Colebrooke, 1806 Carey, 1808 Wilkins); but at the same time people wanted to master the half-comprehended literary inheritance too hastily. Bhagavadgita, Sakuntala and other works were published short after one another. It is true that Friedrich Schlegel had warned, in his exciting — even today very readable — writing Über die Sprache und Weisheit der Inder (On speech and wisdom of the Indians, 1808), that the great thing to do would be: „to ground a solid foundation whereupon h e r e a f t e r could be built further with confidence“; but that didn't keep back the philologically ill-educated; a kind of intoxication took hold of even the greatest minds. It is well known 17 Historical overview that Goethe and Herder welcomed these first messengers of the Indian spirit on European ground. achievements of the human intellect. But soon the disenchantment set in, a disenchantment due to our material incapability to get along in this new world. We had not yet mastered the language, and at the same time we desired to fathom philosophy and poetry! And so we see Goethe, who once wrote: Willst du, was reizt und entzückt, willst du, was sättigt und nährt, Willst du den Himmel, die Erde mit e i n e m Namen begreifen, Nenn‘ ich Sakontala dich, und so ist alles gesagt;*) and who didn't despise to borrow inspiration from the Indians for his own greatest poetical work, him we see disappointed and confused, asking himself how it had ever been possible that poetry could blossom „in conflict with confounding philosophy and monstrous religion“. One only has to examine the first attempts to get ourselves acquainted with the kernel writings of the Indian world-view, the Upanishads, to understand that in this manner a humanistic work of culture could never, ever be accomplished. As I have mentioned before, Anquetil Duperron was the first to publish a collection of Upanishads, in the year 1802, in a Latin transcription he had based upon a Persian translation ———— *) From Goethe's poem SAKONTALA. A translation of this poem can be found at www.everypoet.com: Wouldst thou the blossoms of spring, as well as the fruits of the autumn, Wouldst thou what charms and delights, wouldst thou what plenteously, feeds, Would thou include both Heaven and earth in one designation, All that is needed is done, when I Sakontala name. 18 Historical overview from the original text. This double transmutation was enough to effectively erase many things; because the first was done without proper knowledge, and the