Germany And Tibet

Source: https://ironlight.wordpress.com/2010/02/10/germany-and-tibet/

Published: February 10, 2010

There is a legend that the Aryans, led by Asa-Thor, fled a great cataclysm to settle in ancient Tibet. Sven Hedin, the Swedish explorer Central Asia, traveled as far as Tibet. He was a friend of Hitler and an outspoken admirer of National Socialist Germany. As we shall see, the National Socialist regime knew much about Tibet and maintained contacts with that remote nation. The Ahnenerbe sponsored Sturmbannführer Ernst Schäfer’s various expeditions there. That the Germans were permitted to enter a land forbidden to other foreigners is likely due to the fact that Thubten Gyatso, the 13th Dalai Lama, was an enthusiastic admirer of Hitler.

Occult and Geopolitical Interests

As far back as the early 1920s when the National Socialist movement was struggling for power, the geopolitical theorist Professor Karl Haushofer was teaching his pupils of the geopolitical importance of Central Asia and Tibet. Among these pupils was Rudolf Hess, who introduced Haushofer to Hitler at Landsberg Prison following the 1924 Munich Putsch. Haushofer had served on the Kaiser’s Staff Corps in the Orient and had studied the mysticism of Japan and India. He believed that the Indo-Germanic race had originated in Asia [sidenote: 12th century Icelandic historian, scholar, and poet, Snorri Sturluson, had translated Æsir as Men of the East] and that a position in the region was pivotal to Germanic interests. In these early years, there were two occult societies operating in Germany which were to have a lasting impact on the National Socialist movement – particularly on the Schutzstaffel, which went on to establish the Ahnenerbe to explore ancestral heritage as well as occultic matters. These societies were Thule and Vril. The Vril society was based on the ideas expounded by the Rosicrucian Sir Edward Bulwer-Lytton in his book Vril: The Coming Race. Bulwer-Lytton claimed that there was a psychic energy of immense power – Vril – which was latent in most humans, but being utilised by adepts living in Tibet. It is claimed that Haushofer introduced Hitler to both the Vril concept and his geopolitical ideas while incarcerated in Landsberg. Intriguingly, there was already a Tibetan community resident in Germany with its own Lama. While many fanciful claims are made by pseudo-scholarly books on the Third Reich, one of the most intriguing is the assertion that large numbers of Tibetans in German uniform were found amidst the ruins of Berlin by the invading Soviet Army. An article recently printed by the US publication, The New Order, sheds reliable light on some of these Tibetan-German connections, based as it is on the autobiography of Tenzin Gyatso, the 14th Dalai Lama.

Mein Kampf in Tibetan

During the 1920s, the Dalai Lama was Thubten Gyatso. He was a scholar of impressive intellect who sought to achieve a balance between Western technology and Eastern spirituality. He had heard of Hitler when the National Socialist movement was still struggling for power. Among the many European books the Dalai Lama had translated was Mein Kampf. He filled his copy with enthusiastic annotations and underlining of his favourite passages on virtually every page. Of Hitler he said, “The inji (honourable foreigner) is assisted by God for some high purpose in this life.” He also believed there to be a synchronicity for the Swastika being the symbol of both National Socialism and the ancient Bon-Buddhism of his warrior monks. Also noted were certain similarities between National Socialist and Buddhist doctrines, particularly that service to one’s folk is the highest purpose or dharma in life. Therefore when Hitler became Chancellor in 1933 warm congratulations were received from far off Tibet.

During the 1940s, Tibetan volunteers formed brigades attached to the Cossack regiments combatting Communism alongside National Socialist Germany. The Tibetans, with their endurance of sub-zero temperatures and their refusal to surrender, made them among the toughest fighters against the Soviets. They were exceptional horsemen and staged some of the last cavalry charges in history. It was the remnants of these brigades that the Soviet army found in the ruins of Berlin, having fought to the last. After the war, Tibet took those National Socialist fighters who could make it into sanctuary. Among these was an Austrian mountaineer and Oberscharführer, Heinrich Harrer, who became a close confident of the 14th Dalai Lama, Tenzin Gyatso. Tenzin relates in his autobiography that Harrer was a delightful and humourous personality. He spoke fluent Tibetan and was well-liked by the Tibetans. Harrer had escaped British imprisonment in India during the war with another prisoner, and the two had lived as nomads for five years until reaching Lhasa. Harrer and Tenzin first met in 1948. For the next year and a half, before Harrer left, they met about once a week. “From him I was able to learn something about the outside world and especially about Europe and the recent war.” Several years later, the Tibetans were again in the frontline of the conflict between the materialist worldview and the spiritual/archetypal. Although the 80,000 troops of Red China overwhelmed the 8,500 Tibetan troops the Dalai Lama remarks, “it is necessary to say that the Chinese lost large numbers of men in their conquest of Tibet”.

Folkish Nationalist

While Tenzin might be portrayed as a pacifistic internationalist by the media and scraps such as the Nobel Peace Prize are thrown at him by a condescending world whilst his nation is subjugated by genocidal Chinese, Tenzin remains an opponent of those materialistic forces bent on driving humanity into a universal drabness. He is, like the National Socialists for whom his countrymen once fought, a proponent of folkish and national diversity. Speaking at the 1993 Chicago Conference on World Religions, he said that the boundaries separating different peoples across the world were not bad if they preserved and defined genetic and cultural identities. He stated that these differences need to be maintained in order that the individual have his own sense of identity. Tenzin is totally opposed to One Worldism, saying of the internationalists, “they fail to see that the so-called ‘cultural diversity’ they claim to admire would vanish in a One World system. No, true ‘cultural diversity’ values the different material and spiritual achievements of a people uniquely different from all others on the planet. Therefore it cannot exist without the barriers which separate and identify culture from culture.” Today, while the Tibetans are exiled and exterminated, their cause should be a worthy one for all Folkish nationalists to uphold, just as the Tibetans themselves once gave their lives in the service of folkish dharma, from their remote homeland to the Russian steppes to the smoldering ruins of Berlin.

Source: W.O.T.A.N.

References

• The Lost World of Agharti, A MaClellan, Corgi, Britain, 1983.
• The Fuhrer & the Buddha, A V Schaerffenberg, The New Order #119.
• Citing Freedom in Exile: The Autobiography of the Dalai Lama, Tenzin Gyatso, Harper Collins, NY, 1990

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Tags: Germany, Tibet, Nationalism, ThirdReich

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