Shiva is by no means a non-Vedic god, and Indra never really disappeared from popular Hinduism but lives on under another name. - Koenraad Elst

My own reasons for rejecting the Nouvelle Droite after initial sympathy in the early 1990s were mainly the following: (1) a specific instance of papering over the nasty collaborationist aspects of the careers of two Belgian writers in Nouvelle Droite articles about them, exposed in a reader’s letter; not being very knowledgeable about that part of our history, I felt cheated; (2) the lack of scholarly seriousness among its second-rank writers and their palpable subjection of method to eagerly held beliefs, esp. on topics like Pagan and Indo-European history; (3) my suspicions against the rather pompous use of obsolete terminology (e.g. why describe a hoped-for confederal democratic unity for Europe as an “Empire”, after the model of the Holy Roman Empire, when “confederacy” would do the semantic job less ambiguously?) as arguably an implicit admission of nostalgia for premodern social relations; (4) my nagging suspicion that its critique of egalitarianism in the name of “differentialism” could at heart simply be a plea against equality in favour of inequality, Old-Right style; (5) its sympathy for Islam, one element which it does indeed have in common with Hitler and Himmler and the authors discussed by Poewe, and strange for alleged neo-Pagans given that Mohammed’s career consisted in the extermination of Paganism from Arabia; (6) its lack of a credible philosophical or religious backbone, compensated for with restless explorations of Pagan mythologies and frivolous exercises in aimless erudition or contrarious rhetoric (the annual conference in Paris is called Journée de la Pensée Rebelle, “day of rebellious thought”, a sign of prolonged adolescence), which struck me by its contrast with the solid philosophical and religious grounding of modern Hindu thinkers whom I had read, such as Sri Aurobindo, or whom I knew in person, particularly Ram Swarup and Sita Ram Goel; and finally (7) my scepsis vis-à-vis its central theme of “identity”. .... Wisely or unwisely, I have not taken my scepticism to be a reason for any active hostility to the Nouvelle Droite people, some of whom I count as friends. This is a Christian trait: Jesus spent time with sinners, and I have always been an opponent of boycotting people. Time permitting, I accept invitations from that side, so that I spoke at their conference in Antwerp in 2000, if only as a stand-in for an announced speaker who had cancelled at the last minute for health reasons (Pim Fortuyn, no less, the Dutch liberal sociology professor who criticized Islam, subsequently went into politics, and ended up murdered by a leftist). In the Nouvelle Ecole issue of the same year, I had a little joust with Prof. Jean Haudry about the Aryan invasion theory, a thesis defended in the past by colonialists and Nazis, and now by European rightists and Indian leftists. As a privileged witness, I would consider it a reassuring fact that the Nouvelle Droite clearly doesn’t mind giving a hearing to people it disagrees with. That in itself is a commendable counterpoint to the prevalent leaden atmosphere of la pensée unique, i.e. of the single imposed opinion.

At a conference where India’s top archaeologists announce one after another that the excavations in the sites where they work, keep on throwing up more evidence of continuity and a glaring absence of signs of an invasion, is can safely be said that the existing invasionist hypothesis has been rendered highly improbable.

Ostensibly the hymn is from the final stage of Rig-Vedic composition, shortly before Veda-Vyasa’s final editing of the hymns into the fully-formed Vedas. It soon became the Vedic bedrock of varna doctrine and gets reproduced or quoted to that effect in younger Vedic writings, including the Atharva & Yajur Veda (so, there also interpolations?), the Panchavimsha Brahmana, Taittitiya Aranyaka, Mahabharata and Bhagavata Purana.