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Eduardo Velasco

Heartland, 7

by Eduardo Velasco

 

Middle Ages: Pax Mongolica

If initially Hindu and Bactrian traders had dominated the Silk Road trade, between the 5th and 8th centuries the Sogdians and, after the Muslim conquests, the Arabs and Persians would do so. At the western end of the route, Byzantium was the first European power to realise that the Heartland was a geopolitical reality to be taken into account. Alternating diplomacy and war with the peoples of the steppe (Avars, Pechenegs, Kipchaks and others), Constantinople could prolong its existence for a millennium after the fall of Rome.

Closely intertwined with the history of Byzantium is that of the Varangians (as the Slavs called the Vikings of Sweden), who moved up the great Russian rivers from the Baltic to the Black Sea basin and allied with the Slavs in an attempt to defeat the Khazars—a steppe confederation in southern Russia that had adopted Judaism as its official religion and is probably the ancestor of much of Ashkenazi Jewry. The Varangians took Kiev, the southernmost of the cities on the Dnieper, which allowed them to maintain constant contact with Byzantium, and eventually conquered the Khazar capital, Sarkel, not far from present-day Volgograd. In doing so, they came to dominate the trade corridor where the Don and Volga rivers come closest, jumping from the Black Sea basin to the Caspian basin—thus to the Heartland—and establishing themselves as a sort of second Byzantine Empire to connect Europe with Asia. The history of the Russias begins, clustered around cities like Kiev, Novgorod, Vladimir, Suzdal, Pskov or Muscovy, in generally heavily forested territories, where the Orthodox faith will eventually prevail.

Red: areas subject to Viking colonisation. Green: areas subject to Viking influence. Russia was born as an intermediary between the Scandinavian and Byzantine worlds, just as Germania was born as an intermediary between the Scandinavian and Roman worlds. The Vikings, as the founders of the first Russian states, laid the foundations of the only power capable of dominating the Heartland in the long run and connecting it with Eastern Europe. Although the core of historic Russia was born in Kiev, it slowly moved northwards, passing through cities such as Smolensk, Novgorod, Vladimir, Suzdal, Moscow and St Petersburg.

Genghis Khan, a tall, white, red-haired, blue-eyed man, was in many ways the Asian and medieval counterpart of Alexander the Great. His extraordinary personality succeeded in uniting the tribes and clans of Mongolia and in seizing control of the Silk Road, so that by his death in 1227 he was ruler of an empire stretching from the Sea of Japan to the Caspian, ruled from the Mongol capital of Karakorum (not to be confused with the mountain range of the same name). The strongly continental character of these domains was brilliantly portrayed when the Mongol invasion of Japan failed: the steppe horsemen, who had never seen the sea before, suffered severe seasickness and vomiting in their naval adventure, and what the Japanese called kamikaze or ‘divine wind’ caused such heavy losses to the Mongol fleet that the invasion failed. Other environments where Mongolia was never able to make its dominance felt emphatically were the mountains and forests—the Mongols were a people of plains and steppes, and both Siberia and the Russian principalities had huge forest masses. Indeed, at the time of the ‘Mongol yoke’, during which the Russias were tributary to the Tartars, the khanate of the Golden Horde ended where the steppe gave way to the forests of the North. From these closed and impenetrable spaces, Alexander Nevsky, Dmitry Donskoi, Peresvet and other national heroes of Russian history forged the greatness of the future Principality of Muscovy.

The Mongols’ military adventures reached Syria, Poland, Hungary and the gates of Vienna, but they were unable to cross the Sea of Japan or other maritime spaces. You don’t have to be a lynx to appreciate that the Mongol Empire drew its power from the dominance of the Heartland. In the West, the Mongols were able to advance thanks to the excellent information provided at all times by the Venetian merchant intelligence network. One of these agents was Marco Polo’s father.

For better or worse, the Mongol conquests provided the Pax Mongolica (or Pax Tatarica) and a relatively stable territorial continuity from the Near East and Eastern Europe to China. Thanks to it, from 1245, on the occasion of the First Council of Lyon, we can find European emissaries sent to the Mongol dominions by order of the Pope and the King of France: Giovanni da Pian del Carpine, Ascelin of Lombardy and André de Longjumeau. The aim was, on the part of the Papacy, to gain influence in Asia, especially by winning over the ancient communities of Nestorian Christians and, on the part of France, to forge links between Louis IX of France and Güyük Khan and to solidify a Franco-Mongol alliance, supposedly to make common cause in the Levant (the time of the Crusades).

In 1253, the Flemish Franciscan monk William of Rubruk was able to cross all of Central Asia and reach Karakorum, where he found French, Russian and Hungarian captured in Hungary. The friar also reported the presence of German prisoners working in iron mines in Central Asia—it seems that Stalin was not the first to capture Germans in Eastern Europe and deport them as slaves to the Heartland. In Mongolia, Islam, Buddhism, Manichaeism and Nestorian Christianity were already flourishing under the religious tolerance of the Khans. Rubruk returned to Europe with a detailed report for King Louis IX of France, entitled Itinerarium fratris Willielmi de Rubruquis de ordine fratrum Minorum, Galli, Anno gratia 1253 ad partes Orientales.

Travels of Friar William of Rubruk. At the time, Sarai played the same role that the Khazarian Sarkel had played before and the Soviet Stalingrad would play later: to serve as a bridge between the Don and Volga rivers, between the Black Sea and Caspian basins—and thus between Europe and the Heartland.

Later in the same century, the brothers Niccolo and Maffeo Polo, Venetian merchants, were able to establish prosperous trading emporiums in Constantinople and in Sudak or Soldaia (see map of the Mongol conquests above), where the presence of the powerful Venetian thalassocracy was strong. Encouraged by the wealth of the Golden Horde khanate, the Polo brothers eventually settled in its capital, Sarai, already within the confines of the Eurasian Heartland. Sarai was located in southern Russia, close to ancient Khazarian Sarkel and modern-day Volgograd, shared with these cities its role as a hinge between the Black Sea and Volga basins (the latter being part of the Heartland) and, with 600,000 inhabitants, was one of the largest and wealthiest cities of the 13th century. There, the Polo brothers became acquainted with the customs of the Tartars, the world of the steppe and the information brought back by foreign traders about distant routes further east. Following these indications, the Venetians proceeded to Bukhara, present-day Uzbekistan, where they lived for three years. They travelled up the Silk Road to Dadu (Beijing), where the throne of Kublai Khan, Genghis’s grandson, was located. The Asian monarch provided them with a Mongol ambassador to the Pope in Rome, safe conduct to travel throughout the Mongol dominions, and a letter to the Pope asking for a sample of oil from the lamp of the Holy Sepulchre, as well as a hundred ‘wise men’ to teach Christianity and Western customs in China. Sino-Roman relations, which had never been able to take shape in antiquity, were beginning to take shape in the middle Ages thanks to Venice, the Papacy and the Mongol conquests.

Pope Gregory X received the missive from the Mongol Khan in 1271, sending only two Dominican friars with the Polo brothers, this time accompanied also by Niccolo’s seventeen-year-old son Marco. The friars did not complete the journey out of fear, while the Venetian merchants completed the Silk Road from one end to the other, arriving in the capital of the Khanate in 1274, three years after their departure. Welcomed by the Khan, they lived under his hospitality for se¬¬venteen years before returning to Europe. The Polo voyages would never have been possible without the existence of a single state from the Middle East to the Pacific; thanks to this, Europe was able to read Marco Polo’s accounts, accessing first-hand testimony about what lay at the heart of Eurasia.

Thanks to the stability of the Pax Mongolica, Marco Polo was not the last European to set foot in Eurasia. In 1318, four years after the dissolution of the Order of the Temple, the Franciscan friar Odorico da Pordenone embarked on an impressive journey that took him from Venice to Armenia, Persia, India, China, Indonesia, and other places in the Far East. He even described Tibet as ‘where the Pope of the idolaters dwells’.

Several events ultimately brought the Pax Mongolica to an end:

• The virulent spread of the Black Death in the 1340s. Originating in Central Asia, the plague spread along both land and sea trade routes, affecting Europe as well as China, India and Arabia and introducing terror, distrust and the quarantining of entire cities along the trade routes.

• The Mongol horsemen were becoming fat, comfortable and decadent, and the Chinese, seasoned in palace intrigue, seized power, driving out the Mongol Yuan dynasty and other foreign (including European and Christian) influences and founding the Ming dynasty in 1368. The coup d’état in China was heavily influenced by a secret society: the White Lotus.

• The fleeting rise of Tamerlane, the last great steppe conqueror, who annihilated the Nestorian Christians of Persia and attacked the khanate of the Golden Horde (southern Russia), causing Muscovy, then ruled by Vasily I, to stop paying tribute to the Tatars. Yet in 1382, Moscow was still sacked by the Tatars.

• Buddhism, a new cultural and ideological trend very different from the ancestral paganism that the Mongols had hitherto professed, had penetrated Mongolia itself. It would take a couple of centuries for Buddhism to gain a foothold in the country. Still, it was only a matter of time before the new monks would win over the local shamans, winning over the Mongol aristocracy and erecting monasteries at crossroads and in the great pasture lands where large numbers of herdsmen gathered to perform sacrifices and other rituals. It has always been rumoured that it was the Chinese who favoured the introduction of Buddhism into Mongolia, hoping that the new creed would defuse the ancient warrior mentality of the Mongols and in turn ease the pressure on the Great Wall fringe; in fact, the White Lotus was a Buddhist society. The process would culminate centuries later, in 1568, when Altan Khan granted the head of the Tibetan lineage, Gelug, the title of ‘Dalai Lama’.

But if the Black Death, Tamerlane’s raids and the collapse of the Khanate had cut off communications between East and West, a new and at first-sight unfortunate event was to restore them: the fall of Constantinople to the Turks in 1453 closed the ‘Varangian route’. It blocked the natural maritime outlet to the steppes, while many Greek immigrants migrated in stages from Constantinople across the Black Sea to Ukraine and eventually Moscow. Europe became an island, surrounded to the west by the Atlantic, to the south by the Mediterranean, to the southeast by the Ottoman Empire and the east by the Golden Horde and other khanates. In this situation, the only states capable of breaking Europe’s insularity and reuniting it with the Greater East by land were the Russian principalities. So the catastrophe of 1453 forced the peoples of Russia to turn eastwards to conquer the Tatar dominions, just as it forced the peoples of the West to turn to the Atlantic to conquer the new world. Both European movements, East and West, initially had a similar goal: to reconnect with Stasia. However, while Europe’s western thrust would accentuate its insularity and maritime character, the eastern thrust would emphasise its terrestrial character.

Categories
Sigmund Freud

Quack

‘They don’t realise that we are bringing them the plague’.

—Freud to Carl Jung on the former’s first visit to the US
in 1909 as his steamship drew into New York harbour.

 

Yesterday I was telling Benjamin about the Vienna quack. Anyone unfamiliar with the subject might want to check out this interview with Frederick Crews: Freud’s critical biographer.

Following the annexation of Austria by National Socialist Germany, Freud, as a Jew and founder of so-called psychoanalysis, was regarded as an enemy of the Third Reich. His books were publicly burned and he and his family were severely harassed. Reluctant to leave Vienna, he was forced to flee the country when imminent danger to his life became clear.

I wish he had stayed in Austria and been sent to Treblinka. Had Hitler won, new generations wouldn’t have been infected with Freud’s plague.

Categories
David Irving Heinrich Himmler

True Himmler, 7

THERE WAS ONE OVERHANGING PROBLEM, the growing left-wing unrest in Bavaria. The army might soon have him doing night patrols as a reservist. ‘Dear Mother, Dear Father,’ he wrote on November 6, 1919. ‘Today you get your promised letter. Thanks a lot for your dear packages. The one with coat and fur jumpers arrived this morning. Gebhard collected the other at the post office this afternoon. Again, dear Mother, thanks a lot. After all, your boys are a bothersome pair. The possibility exists that they will call us up in a few days’ time…’

After adding a breakdown of their expenses, he asked for more cash. ‘Then Mother, we would like to for the following with our next laundry parcel (but there is absolutely no hurry): 1. smokes for Gebhard, 2. a little green cover for the travelling suitcase, 3. wax paper to wrap sandwiches, 4. Gebhard’s electric flashlight, 5….’ Such letters are hard to paraphrase, but they provide much we need to know about Heinrich Himmler at this time.

After his recovery from illness he went to confession twice: he found himself thinking impure thoughts about women. He had begun cautious friendships – primarily with Ludwig’s girl, Maja Loritz and also with Louisa Hager, the daughter of trusted family friends; her mother evidently approved, as the two females came round and joshed him. ‘Friendship? Love?’ pondered Himmler in his diary. ‘Another step towards maturity. But I will stay indifferent.’

‘Then over to the Hagers for lunch,’ he confided on October 20, 1919, the day he registered at the Polytechnic: ‘Mama Hager was as nice and kind to me as ever. Afterwards we talk about private dancing lessons.’ Louisa resorted to tears, every woman’s last resort. ‘Floods of tears from the poor thing. I felt really sorry for her. She does not realise how pretty she is when she cries. I escorted her to the streetcar, then went to the State Library and read up on the war of 1812. From four to five o’clock I sat in on a lecture at the Veterinary School.’ Louisa went to Communion every day, and she shot up in his esteem. ‘This really was the best thing I have heard this last week.’ Most evenings after lectures, which began on November 3, the four friends went to concerts or an indoor swimming pool. Heini found it difficult to juggle these two females, Maja and Louisa. With Maja he visited the theatre and talked about religion; he wrote rapturously, ‘I think I’ve found a sister.’ Less innocently perhaps, he was thrilled that she hooked her arm in his, as they went for a stroll with Gebhard and his girl. But Heini was plagued with irritation about Louisa – and twice he lamented in his pages, ‘She won’t let her hair down.’

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Irving’s book can be purchased on his website.

Categories
Kriminalgeschichte des Christentums (books)

Christianity’s

Criminal History, 196

For the context of these translations click here.
PDFs of entries 1-183 (several of Karlheinz Deschner’s
books abridged into two) can be read here and here.

Arnulf of Carinthia.

Arnulf of Carinthia: East Franconia and the East

Arnulf of Carinthia (c. 850-899) was the eldest illegitimate offspring of the Bavarian king and king of Italy, Carloman, the eldest son of Louis the German and his mother Liutwind, apparently a Luitpoldinger. In addition to his lawful wife Ota, Arnulf had several concubines and had no shortage of children out of wedlock, which did not bother the clergy. On the contrary, the prince, who was thoroughly devout to the Church, was favoured by the community of saints just as much as he favoured them, even though he renounced an anointing.
 

‘Hail Arnolf, the great king’

From the very beginning, there was a close relationship between the bishops and the new lord, who once called himself the ‘most determined opponent’ of all enemies of the Church, in a document the ‘son and defender of the Catholic Church’, to which he also signalled his benevolence immediately after his elevation through donations and graces. He ‘conspicuously generously’ endowed the bishops with royal estates, forests, minting, market and customs rights with a ‘previously unknown frequency’ (Fried). He convened five synods during his reign of just over 12 years. The authority of the prelates was desirable to him against the rising particular powers. Moreover, it could sanction his illegitimate kingship.

The Church, on the other hand, benefited from the ruler’s power in the conflict with the dukes and the high hereditary nobility. For this reason it immediately supported him, had him prayed for from the outset and immediately interceded for his protection under threat of ecclesiastical punishment. But of course, it also made him aware of the duties of a Christian ruler. And by supporting him, the Church supported itself. Thus began a development that gave the church more say than ever before, with all the fatal consequences that this entailed, making it ‘the most powerful in the state’ (Mühlbacher).

While there is no evidence of counts in the king’s entourage for many years, a series of bishops, many of whom were favoured by the king, continued to tip the political balance. First Archbishop Thietmar of Salzburg, Arnulf’s arch chaplain, head of the court chapel and chancellery; later increasingly the chancellor and deacon Aspert, made bishop of Regensburg by Arnulf in 891, and his successor as chancellor (from 893), Bishop Wiching of Neutra. A key politician close to the ruler was the intelligent and cunning Hatto I of Mainz, whose death (913) was attributed by some to an avenging lightning bolt. Hatto came from a Swabian family, partisans of Charles, but immediately sided with Arnulf after the emperor’s fall and was rewarded by him with the abbeys of Reichenau, Ellwangen, Lorsch and Weissenburg, and in 891 with the archbishopric of Mainz. The prelate accompanied the king to Italy twice and intervened in all important public issues. The bishops Salomon III of Constance (notary since 884, chancellor of Charles III since 885, already Arnulf’s chaplain in 888), Waldo of Freising, Erchanbald of Eichstätt, Engilmar of Passau and the high noble Adalbero of Augsburg, whom Arnulf made his son’s tutor, also carried considerable political weight.

In May 895, at the imperial assembly at Tribur, the royal palace near Mainz, at one of the largest and most brilliant synods of the century, the unusually numerous East Frankish episcopate celebrated Arnulf effusively as the king, ‘whose heart’, according to the Synodal Acts, ‘the Holy Spirit inflamed with fire and kindled with the fervour of divine love so that the whole world might recognise that he was chosen not by man and through man, but by God himself’. Old sayings of the prelates. For whom they choose, whom they support, is always from God (i.e., from them)!

At the synod, which according to Regino von Prüm ‘was held against many secularists who endeavoured to diminish the authority of the bishops’, the bishops were all the more eager to increase their authority. They discussed in detail legal disputes between clergy and laity, the mistreatment of clerics, and their wounding or killing, which occurred more frequently than before—even a blinded priest was allowed to appear. One canon contains the king’s order to arrest those who despised the church, whereby the killing of rebels did not cost any defence money! Furthermore, complete submission to the papacy is demanded, ‘even if a hardly bearable yoke is imposed by the Holy See’! Several chapters are devoted to the most important things, money, property, tithes, and church robbers. According to chapter 7, stolen church property is to be replaced threefold, and this concerning the pseudo-Isidoric forgeries (which are also referred to in other canons, such as 8 and 9, but on the other hand orders that presenters of forged papal letters be taken into custody).

Naturally, the king approved the resolutions. Indeed, in response to the rhetorical question as to how much he ‘deigned to defend the Church of Christ and to extend and exalt her ministry’, he first encouraged the ‘shepherds’, also apostrophised as the ‘brightest lights of the world’, to take vigorous action themselves ‘be it in season or out of season, punish, rebuke, admonish with all patience and teaching, so that in watchful care and through unceasing admonition, you may drive the sheep of Christ to the door of eternal life’. But then he emphasised all his solidarity. ‘In me, you have the most determined opponent of all those who are hostile to the Church of Christ and rebellious to your priestly ministry.’ No wonder the venerable Council Fathers rose from their seats and, together with the surrounding clergy, shouted three or four times: ‘Christ, hear us, hail Arnolf, the great King’. (Doesn’t it remind us of the cry of salvation that still rings in our ears?) In addition, the ringing of bells, the Tedeum, all in praise of God, ‘who has deigned to give his holy church such a pious and mild comforter and such a valiant helper for the honour of his name’.

The ruler particularly venerated his patron saint, under whom he even rose to become the patron saint of the empire, a saint of the realm.

______ 卐 ______

 
Editor’s Note: This is all background on how, over the centuries, the Aryan collective unconscious was forcibly implanted with the malware that has now mutated into a psychotic Wokism (cf. everything I have said on this site about Tom Holland’s work).

It is background because granting such a dimension of power to a human institution cannot but brainwash the white man through a ‘heard mentality’, ‘mass formation’ or whatever you want to call it.

Categories
Philosophy

Por la libre*

It is well known that the true university is books and that since the Renaissance modern thought was born avoiding the cloister of the medieval university. On this site, I have promoted philosophers like Schopenhauer and Nietzsche, who were writers rather than professors.

I would go further. It is impossible to be a ‘priest of the holy words’ based on a university degree. Not to have degrees but to have devoted oneself to thinking and studying the dissidents of the System is what, in a healthy world, should be valued.

_________

(*) The meaning of this Mexican idiom is that there are freeways where you have to pay to get to another town, “carretera de cuota”, and there are freeways with bumps where you don’t pay, “carretera libre” (free highway). So when you don’t have money you go “por la libre” (by the free one). Metaphorically it can be used when you do something without asking permission; in this case, to any academic Establishment.

Categories
Evil Summer, 1945 (book)

1945 (XIII)

Although forced to the shadows by growing public opprobrium, the “brutal and vicious” Morgenthau Plan for Germany was never actually abandoned by Franklin Roosevelt. Indeed, until his death in April, 1945, the American president had secretly favored the “Carthaginian” approach for the conquered Reich. When Roosevelt’s successor, Harry Truman, met with Soviet strongman, Josef Stalin, and the new British prime minister, Clement Attlee, outside of Berlin at Potsdam in the summer, 1945, most of the teeth in Morgenthau’s murderous scheme remained on the table. With the signature of the “Big Three,” the plan went into effect.

“It is not the intention of the Allies,” argued the joint declaration, “to destroy or enslave the German people.” Virtually word for word, a similar declaration was directed at Japan, then on the verge of total collapse. Despite such solemn pronouncements meant to mollify a watching world, it soon became abundantly clear, first to the Germans, then to the Japanese, that the victors came not as peace­minded “liberators,” as propagandists were wont to declare, but as conquerors fully as ruthless, vengeful and greedy as any who ever won a war.

The plundering of Germany by the Soviet Union first began when the Red Army penetrated East Prussia in late 1944. With war’s end the following year, Stalin’s methodical looting in the Russian Occupation Zone now became prodigious. Steel mills, grain mills, lumber mills, sugar and oil refineries, chemical plants, optical works, shoe factories, and other heavy industries were taken apart down to the last nut and bolt and sent east to the Soviet Union where they were reassembled. Those factories allowed to remain in Germany were to operate solely for the benefit of Moscow.

Electric and steam locomotives, their rolling stock, and even the tracks they ran on were likewise sent east. While the Soviet government pillaged on a massive scale, the common Red soldier was even more meticulous.

“The Russians systematically cleared out everything, that was for them of value, such as all sewing machines, pianos, grand-pianos, baths, water taps, electric plants, beds, mattresses, carpets, etc.,” itemized one woman from eastern Germany. “They destroyed what they could not take away… Not in a single village did one see a cow, a horse or a pig… The Russians had taken everything away to the east, or used it up.”

Like millions of other refugees, Regina Shelton managed her way home at the end of the war. Also like millions of other refugees, the woman was warned of the utter devastation she would find in the wake of the Soviets.

Thus we expect the worst, but our idea of the worst has not prepared us sufficiently for reality. Shocked to the point of collapse, we survey a battlefield-heaps of refuse through which broken pieces of furniture rise like cliffs; stench gags us, almost driving us to retreat. Ragged remnants of clothes, crushed dishes, books, pictures torn from frames, —rubble in every room… Above all, the nauseating stench that emanates from the largest and totally wrecked living room! Spoiled contents oozes from splintered canning jars, garbage of indefinable origin is mixed with unmistakable human excrement, and dried stain of urine discolors crumpled paper and rags.

Americans were not far behind their communist counterparts and what was not wantonly destroyed, was pilfered as “souvenirs.”

“We ‘liberated’ German property,” winked one GI. “The Russians simply stole it.”

Unlike its Soviet ally which had been bled white by nearly thirty years of Marxism, the United States had no need for German plants and factories. The Reich’s hoard of treasure, however, was another matter. Billions of dollars in gold, silver and currency, as well as priceless paintings, sculptures and other art works were plucked from their hiding places in caves, tunnels and salt mines and shipped across the Atlantic. Additionally, and of far greater damage to Germany’s future, was the “mental dismantling” of the Reich. Tons of secret documents revealing Germany’s tremendous organizational talent in business and industry were simply stolen, not only by the Americans, but by the French and British. Hundreds of the greatest scientists in the world were likewise “encouraged” to immigrate by the victors. As one US Government agency quietly admitted, “Operation Paper-Clip” was the first time in history wherein conquerors had attempted to drain dry the creative power of an entire nation.

“The real gain in reparations of this war,” Life magazine openly confessed, was not in factories, treasure or artwork, but “in the German brains and in the German research results.”

While the Soviet Union came up short on German scientists and technicians simply because most had wisely fled and surrendered to the West, Russia suffered no shortage of slave labor. Added to the mil­ lions of native dissidents, repatriated refugees and Wehrmacht prisoners toiling in the gulags, were millions of German civilians snatched from the Reich. As was commonly the case, those who were destined to spend years or their entire lives in slavery were given mere minutes to make ready. In cities, towns and villages, posters suddenly appeared announcing that all able-bodied men and women were to assemble in their local square at a given time or face arrest and execution.

“The screaming, wailing and howling in the square will haunt me the rest of my life,” remembered one horrified female. “Mercilessly the women were herded together in rows of four. Mothers had to leave tiny children behind. I thanked God from the bottom of my heart that my boy had died in Berlin shortly after birth… The wretched victims [were] then set in motion to the crack of Russian whips.”

For those forced east on foot, the trek became little better than a death march. Thousands dropped dead in their tracks from hunger, thirst, disease, and abuse. “It took all of our remaining strength to stay in the middle of the extremely slow-moving herds being driven east,” said Wolfgang Kasak. “We kept hearing the submachine guns when­ ever a straggler was shot… I will never forget… the shooting of a 15-year old boy right before my very eyes. He simply couldn’t walk anymore, so a Russian soldier took potshots at him. The boy was still alive when some officer came over and fired his gun into the boy’s ear.”

“One young girl jumped from a bridge into the water, the guards shot wildly at her, and I saw her sink,” recalled Anna Schwartz. “A young man, who had heart-disease, jumped into the Vistula. He was also shot… Thirst was such a torture, and we were so tired.”

Those who traveled by rail to Siberia fared even worse. With standing room only, small, filthy freight cars were commonly crammed with over one hundred people each. After a suffocating trip of 20 or 30 days, with starvation, thirst, beatings, and rape every mile of the way, fully one third to one half of the passengers were dead when the trains reached their termini. And of those who stepped down, all, thought one viewer, more resembled “walking corpses” than living humans.

“Now the dying really began…,” as Anna Schwartz recollected.

The huts, in which we were quartered, were full of filth and vermin, swarms of bugs overwhelmed us, and we destroyed as much of this vermin as we could. We lay on bare boards so close together, that, if we wanted to turn round, we had to wake our neighbors to the right and left of us, in order that we all turned round at the same time. The sick people lay amongst us, groaning and in delirium… Typhoid and dysentery raged and very many died, but death meant rather release than terror to them. The dead were brought into a cellar, and when this was full up to the top, it was emptied. Meanwhile the rats had eaten from the corpses, and these very quickly decayed… Also the wolves satisfied their hunger.

While Anna’s camp worked on a railroad and was driven day-in, day-out “like a herd of draught animals,” and while others toiled in fields, factories, bogs, and lumber camps, thousands more were relegated to the mines.

“We sometimes had to remain as much as 16 hours down in the pit,” recounted Ilse Lau. “When we had finally finished our work by summoning up our last strength, we were not allowed to go up in the lift, but had to climb up the ladders (450 feet). We were often near to desperation. We were never able to sleep enough, and we were always hungry.”

At one large coal camp, fifteen to twenty-five people died every day. Each night the corpses were carried out and dumped without ceremony into a mass grave.

Despite the never-ending nightmare, Christians still gathered for a few minutes on each Sunday to renew their faith.

“Often a commissar came and shouted out: ‘That won’t help you!’” remembered Gertrude Schulz. But it did.

Just as faith in the Almighty was often the thin divide which separated those who lived from those who died, so too did simple acts of kindness offer strength and rays of hope in an otherwise crushing gloom. As Wolfgang Kasak and his comrades stood dying of thirst one day, a Russian woman appeared with buckets of water.

“The guards drove the woman away,” Kasak said. “But she kept on bringing water, bucket after bucket, to the places where no Russians were standing guard. I know now the Russian soldiers closed one eye and took a long time in following their orders to keep the woman from giving us something to drink.”

Siegfried Losch, a youth who had become a recruit, soldier, veteran, deserter, prisoner, and slave before he had seen his eighteenth year, was hard at work one Sunday morning when an old grandmother approached. Judging by her clothes, she was very poor. Judging by her limp she was crippled. Indeed, thought Losch, the old woman looked like the witch from Hansel and Gretl. But the grandmother’s face was different.

The face emanated… warmth as only a mother who has suffered much can give. Here was the true example of mother Russia: Having suffered under the Soviet regime, the war, having possibly lost one or more of her loved ones… She probably was walking toward her church. When she was near me, she stopped and gave me some small coins… Then she made a cross over me with tears in her eyes and walked on. I gave her a “spasibo” (thank you!) and continued my work. But for the rest of the day I was a different person, because somebody cared, somebody let her soul speak to me.

Precious as such miracles might be, they were but cruel reminders of a world that was no more. “We were eternally hungry,” recalled Erich Gerhardt. “Treatment by the Russian guards was almost always very bad. We were simply walking skeletons… From the first to the last day our life was a ceaseless suffering, a dying and lamentation. The Russian guards mercilessly pushed the very weakest people forward with their rifle-butts, when they could hardly move. When the guards used their rifle-butts, they made use of the words, ‘You lazy rascal.’ I was already so weak, that I wanted to be killed on the spot by the blows.”

“We were always hungry and cold, and covered with vermin,” echoed a fellow slave. “I used to pray to God to let me at least die in my native country.”

Cruelly, had this man’s prayers been answered and had he been allowed to return to Germany, the odds were good indeed that he would have died in his homeland… and sooner than he imagined. Unbeknownst to these wretched slaves dreaming of home, the situation in the former Reich differed little, if any, from that of Siberia. Indeed, in many cases, “life” in the defeated nation was vastly worse.

 
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Note of the Editor: Here you can request an item of the ‘Hellstorm Holocaust’ package (the biggest secret in modern history: the Allied genocide of Germans after 1945), and here you can order Tom Goodrich’s other books.

Categories
Deranged altruism Might is right (book)

Might is right, 11

Reverend Ferdinand M. Sprague, of Chicago (who may be taken as a common specimen of the priest-politician), in a little pamphlet lately published, entitled The Laws of Social Evolution, writes thus: ‘The sheet anchor of Socialism according to its ablest exponents, is the Holy Christian religion. Its motto founded on the precept “love thy neighbour as thyself” is—“each for all, and all for each.” Its working principle for the present is altruism.’ Nearly all the canonized ‘Fathers’ of the early Roman propaganda (most of whom, by the way, were slaves, freedmen, or eunuchs) advocated similar ideals.

Even now, the anointed and sanctified head of the Catholic Church resurrects the same hoary old ‘The ethics of Socialism are identical with the teachings of Christianity’ (Encyclopedia Brittanica): utopianism in a Jesuitic encyclical addressed to his flock! (how suggestive of being shorn and skinned, is that word ‘flock’).

Again, the Epistle of James has been reprinted and widely circulated by Socialists, in order to sow and broadcast their illogical theories of a universal brotherhood, founded upon enforced labour, regimentation of the herd, and majority votes.

Many modern cities are also infested with plausible epileptoid priestlings of unreason, like Dr. McGlynn, Professor Bemis, Hugh Price Hughes, W. T. Stead, Myron Reed, and Professor Herron of California. All these men are unrivalled masters in the art of persuasive declamation. They accept the New Testament as their text book and preach therefrom to morbid multitudes the atrocious and shallow gospel of equal rights, equal liberty, equal brotherhood, as the veritable omnific word, the newly discovered emancipating protocol of the Crucified.

A god begging his bread from door to door!—A god without a place to lay his head!—A god spiked to two pieces of crossed scantling!—A god stabbed to death by an hired officer!—A god executed by order of a stipendiary magistrate!

What an insane idea. Is it an idea or rather a wasting cranial disease? Talk about ‘the heathen in his blindness’ and superstitious madness in past ages!… The hysteric idolatry of today: the deification of a Jew.

Categories
Quotable quotes

Stobaeus

‘The world corresponds by nature to who is superior’.

—Stobaeus (IV, 6, 19)

Categories
Kali Yuga Lightning and the Sun (book)

The Lightning

and the Sun, 6

Editor's Note: Bold emphasis is mine.

As I have previously stated, Adolf Hitler was from early adolescence, and probably from childhood, conscious of the shocking disparity that exists between ‘real life’—life under Dark Age conditions—as it drew his attention through thousand and one details, and his own conception of earthly perfection, a living reflexion of which he sought in the world of the old Germanic Sagas (transfigured, for him, in Wagner’s musical dramas) and—Kubizek tells us,—in the stately blonde young maiden to whom he never spoke, but whom he idealised from a distance as the resplendent embodiment of perfect German womanhood.[1] Instances of human misery, nay—and the importance of this can never be sufficiently stressed— instances of the age-old exploitation of animals by man,[2] which another person would have deplored, but judged unavoidable, or looked upon as trifling, or not noticed at all, provided him with an opportunity to feel indignant and to crave for entirely new conditions of life. But it is during the years of grinding poverty and complete moral solitude, which he spent in Vienna as a young man, that the experience of the wretchedness and ugliness of this present Age imposed itself upon him for the first time in all its tragic horror. He has described it in immortal words.[3] And, more than the daily contact with material misery itself (with material misery which he, by the way, not merely beheld, but actually shared), the sight of the degrading effects of that misery upon his people and upon their young children was unbearable to him.

Two facts should, at that stage of Adolf Hitler’s life, retain the attention of whoever wishes to understand him and the Movement he was to start ten years later, obviously as a political Movement for the assertion of Germany’s rights, in reality, also as the moral and metaphysical basis of a new civilisation: first, the aloofness in which he lived, amidst the surrounding misery and degradation; and then, the thoroughness and detachment with which he studied the latter, traced its deep causes under the immediate, superficial ones, and became, through that clear knowledge, more and more aware of his own predestined role in this Age of Gloom. ‘One cannot ‘study’ the social question from above,’ writes he, in Mein Kampf.[4] One has, one’s self, to experience the same perpetual insecurity of life, to be acquainted with the same pangs of hunger, to dwell in the same over-crowded, dirty, noisy surroundings as the disinherited classes, in one word, to live the wretchedness that gnaws into them and degrades them, in order to know what social misery means. The future German Führer has lived it, and suffered from it, personally, day after day, for months, for years, without it ever degrading or even changing him. He preferred to ‘exist’ on hunger rations, rather than sacrifice his independence or sell more than it was absolutely necessary of the precious time he needed to study both books and men and to think. And when he had earned a little money, he preferred to buy himself a seat in the theatre—two or three hours’ holiday in the beautiful world of the old Sagas, to the accompaniment of Wagner’s solemn music, away, far away from the daily dreary wretchedness that seemed to be his lot for ever,—rather than treat himself to a substantial meal.[5] He refused publicity—and money—rather than to allow a story which he had written to he printed by a Jew.[6] Nobody can understand him save a true artist who is, at the same time, a true revolutionary: a person of one dream and one aim, like himself. But how well every such a one—every creator and fighter of his type, when surely not of his magnitude, i.e. every person ‘against Time’—does understand him!

There is more. Not only did he live in uncompromising faithfulness to his ideals, inaccessible to the lure of material comfort and social advantages, but he shared none of the weaknesses of average mankind, not to mention the vices of that underworld into which fate had pushed him or, by the way, those of the so-called ‘better classes’ of this fallen humanity. He rigourously abstained from alcohol and tobacco; and even when, occasionally, he could afford a diet other than his usual bread and milk, he ate pastry and fruits, not meat. His deeper instinct inclined him naturally towards that sort of food which people, in whose life an immemorial Tradition still plays a great part, call ‘pure.’[7] And the dictates of serious reflexion merely confirmed in him those of deeper, healthy instinct. Adolf Hitler was, in course of life, to become a more and more convinced vegetarian; and though disaster robbed him of the opportunity of attempting ‘after the war,’ to give his views, gradually, the force of law, he remains, to my knowledge, the only ruler in the West who, both on hygienic and moral (and aesthetic) grounds, ever earnestly considered the possibility of suppressing meat-eating, and of abolishing thereby the standing horror of the slaughterhouses. This is reported by Dr. Goebbels in his ‘Diaries,’[8] and brilliantly confirmed by numerous statements ascribed to the Führer himself in the ‘Dinner-time talks,’ also printed after 1945 by the bitterest enemies of National Socialism, certainly not with the intention of exalting him.

As a young man, and nay, a very attractive one, Adolf Hitler withstood the manifold temptations of the corrupt metropolis—ignored the solicitations of women, rejected with disgust those of men, and kept the sacred ‘flame of Life’ (to use the word Kubizek quotes) pure and strong and constantly under control within himself. He did so without the slightest intention of ‘mortifying the flesh’; without the slightest desire of ‘acquiring merit’ for the salvation of his soul; simply because he respected that energy given to man for a higher purpose, and looked upon every wanton waste of it as a sin against the Race at the same time as a profanation of the divinity of Life. The ‘flame of life,’ felt he, was to be dedicated to the selfless service of the Race, visible Vehicle of Life eternal. It was to be used, like man’s whole physical and moral energy, ‘in the spirit of the Creator,’ i.e., in view of the attainment of perfection on earth. The entire National Socialist teaching concerning sex and sexual relations, with its well-known stress upon absolute health and racial purity, as laid down in Mein Kampf,’[9] has its origin and its basis in that truly religious (although anything but ‘other-worldly’) attitude; in that standpoint of the ‘Man against Time’ seeking, in defiance of the corruption of the Dark Age, to re-establish, here and now, the biological—i.e. fundamental—conditions of the earthly paradise; preparing the privileged, natural élite of mankind for the part it has to play in the formation of the god-like Race of the new earth, that will thrive in peace after this Dark Age has come to an end.

And all Adolf Hitler’s positive measures in view of the physical and moral protection of his predestined people, natural leaders of Aryan man, after he came to power: his admirable laws for the welfare of mother and child; for the creation of ideal living conditions for workmen’s families; for the education of a healthy, self-confident and self-reliant, proud and beautiful youth; and his famous ‘Nüremberg Laws,’ forwarding the growth in Germany of a pure-blooded Germanic race (forbidding sexual relations with Jews and, in fact, with non-Aryans of any description), have no other origin and no other meaning. Their aim—nay, the practical aim of National Socialism as such—was and remains not merely to improve the material lot of the German labourers (however important a part this immediate aim doubtless played in the success of the Hitler Movement in Germany, after the first World War); not merely to make the new State, comprising all people of Germanic blood—that ‘holy Reich of all Germans’[10] of which Adolf Hitler already spoke in his adolescent’s conversations with August Kubizek—a strong and prosperous State, but to regenerate the German people—the most conscious among the Aryans of the West—radically, and to organise them, in all walks of life, so as to create out of them the only dam capable of withstanding and thrusting back the threatening tide of inferior humanity, whose rise is, in this as in every Time-cycle, the increasingly tragic sign of an advanced stage of the Dark Age; capable of thrusting it back and of carrying, beyond its defeat, (and its destruction, at the very end of the Age of Gloom) the treasure of god-like life into the glory of the new Beginning.

As I said before, it is difficult to state how far Adolf Hitler could have explicitly given expression to this point of view. It was, nevertheless, in reality, his point of view. In particular, he was and remained all his life vividly aware of the compelling necessity of preserving, nay, of forwarding, at any cost the racial aristocracy of mankind—the best elements of the Aryan race,—if this planet is not, after an appalling period of chaos, (after the end of the present Time-cycle) ‘to go its way, void of human beings, through aetherial space, as it did millions of years ago.’1 Standing alone, personally untouched by Dark Age conditions at their worse, although deeply and painfully acquainted with them, he observed their effects upon the people in whom his unfailing intuition forced him to recognise, in spite of all, the predestined biological substance of an infinitely better mankind: the ones who are not yet, but who (to quote Nietzsche’s words) are ‘becoming,’ or at least are capable of becoming supermen: his own German people. And, with serenity and with realism, he sought the causes of physical and moral wretchedness; the many causes: selfishness of the owning classes; indifference or cowardice of men in power; the grip of international high finance upon national economy; the influence of Jewry upon the national body and soul, etc.; etc., but under those many causes, the one cause: the rule of false values; the exaltation of untruth, which is synonymous of sickness; in all domains, rebellion against the spirit of the divine Order of Nature. That is what he had come to fight, so that the ‘reign of Righteousnes’ be re-established.

__________

 

[1] Kubizek, Adolf Hitler, mein Jugendfreund, p. 76 and following.

[2] Ibid., p. 61.

[3] Mein Kampf, pp. 23; p. 32 and following.

[4] Ibid., p. 26.

[5] Kubizek, p. 37.

[6] Ibid., pp. 298-299.

[7] In Sanskrit: sattwik.

[8] See The Goebbels Diaries, entry of the 26th April, 1942.

[9] Mein Kampf, p. 444-446.

[10] Kubizek, p. 109; Mein Kampf, p. 439.

Categories
Quotable quotes

Curtius

We should all do this: Turn outward what we carry deep inside and pour it out on our brothers. All withholding is bad.

These words, from Ernst Robert Curtius’ introduction to Miguel de Unamuno’s The Tragic Sense of Life, motivated me this morning to get out of bed on a cold, cloudy and depressing day. Curtius continues:

Men are crustaceans. Each lives in his shell, in his solitude. The task of the writer must be to break through the shell of his fellows, to disturb their slumber, to awaken them.