Wladimir Awdejew, Lenins Mumie : okkulte und rassische Aspekte (Lenin's mummy :
occult and racial aspects)
http://www.velesova-sloboda.org/misc/awdejew-lenins-mumie.html
--- In evola_as_he_is@yahoogroups.com, "Evola" <evola_as_he_is@...> wrote:
>
> "The occult war, as defined by J. Evola, is the war which the forces of global
subversion wage behind the scenes, by means which are almost always invisible to
ordinary methods of investigation. The notion of occult war belongs, so to
speak, to a three-dimensional vision of history, in which history is not
considered superficially, according to two dimensions, those of the apparent
causes, events, and leaders, but in depth, according to its third, underground,
> dimension, which contains decisive forces and influences often irreducible to
the simple human element, be it individual or collective."
>
> Without a clear consciousness of this, no matter how determined one is to
fight subversion, one is bound to be the loser before one has even started. Léon
de Poncins (1897-1976) devoted more than 25 books to studying what went on
behind the scenes of the political and revolutionary upheavals of the twentieth
century. Some of them have been republished over the past few years by the
French publisher Saint Remi ('Le Judaisme et le Vatican. Une tentative de
subversion spirituelle' can be found at
http://vho.org/aaargh/fran/livres7/PONCINSVati.pdf ; 'La Mystérieuse
Internationale juive' at
http://www.vho.org/aaargh/fran/livres9/PONCINSinter.pdf) Last time de Poncins
was mentioned on this forum, there was not much information available either on
his work or on him online, but things have changed, and it turns out that some
of his books were actually translated into English as early as in the 1930's,
including 'The Problem with the Jews at the [Vatican II]
Council'(http://vho.org/aaargh/fran/livres8/DePoncinsProblem.pdf). Also, 'The
Secret Powers Behind Revolution: Freemasonry and Judaism' was republished by
Kessinger two years ago. "Occultism has more important repercussions than one
thinks. A wave of occultism preceded and accompanied the two great revolutionary
movements of 1789 and 1917. The Theosophists and Illumines of the eighteenth
century, Jacob Boehme, Emmanuel Swedenborg, Martinez de Pasqualis, Cagliostro,
the Comte de Saint-Germain, etc., had their counterparts in the numerous Russian
sects and in the magi and occultists of the Imperial court, Philippe, Papus, the
Tibetan Badvaev, and above all Rasputin, whose extraordinary influence
contributed directly to the unchaining of the revolution (quoted in 'The Trail
of the
Serpent'(http://books.google.co.uk/books?id=N4bbMQRtdSYC&pg=PP1&dq=%22the+trail+\
of+the+s\erpent%22&ei=_3uySqm1D5TkMLr5rPwF#v=onepage&q=&f=false). Those who have
not read, along those lines, 'The Occult in Russian and Soviet culture' may want
to have a look at an edifying article called 'Occult Roots of the Russian
Revolution' (http://www.gnostics.com/newdawn-1.html/)
>
> "Dissident Christian mystics, spiritualists, occultists and radical socialists
often found themselves together at the forefront of political movements for
social justice, worker's rights, free love and the emancipation of women.
Nineteenth century occultists and socialists even used the same language in
calling for a new age of universal brotherhood, justice and peace. They all
shared a charismatic vision of what the future could be – a radical alternative
to the oppressive old political, social, economic and religious power
structures."
>
> What's more, "The birth of radical socialist ideas in Russia cannot be easily
separated from the spiritual communism practiced by diverse Russian sects. For
centuries folk myths nourished a widespread belief in the possibility of an
earthly communist paradise united by fraternal love, where justice, truth and
equality prevailed. One prominent Russian legend told of the lost land of
Belovode (the Kingdom of the White Waters), said to be "across the water" and
inhabited by Russian Old Believer mystics. In Belovode, spiritual life reigned
supreme, and all went barefoot sharing the fruits of the land and their labour.
There were no oppressive rules, crime, and war. Another Russian legend concerned
Kitezh, the radiant city beneath the lake. Kitezh will only rise from the waters
and appear again when Russia returns to the true Christ and is once more worthy
to see it and its priceless treasures. Early in the twentieth century such myths
captured the popular imagination and were associated with the hopes of
revolution."
>
> The following paragraphs should be read closely and pondered over: "Religious
sectarians played a significant part in the formation of Bolshevism, V.I.
Lenin's unique brand of revolutionary Marxism. Indeed, Marxism with its
aggressive commitment to atheism and scientific materialism, scorned all
religion as "the opium of the people." Yet this did not prevent some Bolshevic
leaders from utilising concepts taken directly from occultism and radical
> Gnosticism. Nor did the obvious materialist outlook of Communism, as
Bolshevism became known, stop Russia's spiritual underground from giving
valuable patronage to Lenin's revolutionary cause.
>
> One of Vladimir Lenin's early supporters was the radical Russian journalist V.
A. Posse, who edited a Marxist journal Zhizn' (Life) from Geneva. Zhizn' aimed
to enlist the support of Russia's burgeoning dissident religious communities in
the fight to overthrow the tsarist autocracy. Posse's publishing enterprise
received the backing of V.D. Bonch-Bruevich, a Marxist revolutionary and
> importantly a specialist on Russian Gnostic sects. Through Bonch-Bruevich's
connections to the spiritual underground of Old Believers and Gnostics, Posse
secured important financial help for Zhizn'.
>
> The goal of Zhizn' was to reach a broad peasant and proletarian audience of
readers that would some day constitute a popular front against the hated Russian
government. Lenin soon began contributing articles to Zhizn'. To Posse, Lenin
appeared like some kind of mystic sectarian, a Gnostic radical, whose asceticism
was exceeded only by his self-confidence. Both Bonch-Bruevich and Posse were
impressed by Lenin's zeal to build an effective revolutionary party. Lenin
> disdained religion and showed little interest in the 'religious' orientation
of Zhizn'. The Russian Marxist thinker Plekhanov, one of Lenin's early mentors,
openly expressed his hostility to the journal's 'religious' bent. He wrote to
Lenin complaining that Zhizn', "on almost every page talks about Christ and
religion. In public I shall call it an organ of Christian socialism."
>
> The Zhizn' publishing enterprise came to an end in 1902 and its operations
were effectively transferred into Lenin's hands. This led to the organisation in
1903-1904 of the very first Bolshevic publishing house by Bonch-Bruevich and
Lenin. Both men viewed the Russian sectarians as valuable revolutionary allies.
As one scholar notes, "Russian religious dissent appealed to Bolshevism even
before that movement had acquired a name."
>
> (...)
>
> "Lenin wedded the dialectical materialism of Marx to the deep-rooted tradition
of Russian socialism permeated as it was by Gnostic, apocalyptic, and messianic
elements. In the same manner he reconciled the Marxist commitment to science,
atheism and technological progress with the Russian ideas of justice, truth and
self-sacrifice for the collective. Similarly the leader of Bolshevism merged the
Marxist call for proletarian internationalism and world revolution with the
centuries old notion of Russia's great mission as the harbinger of universal
brotherhood. Violently opposed to all religion, atheistic Bolshevism drew much
from the spiritual underground, becoming in the words of one of Lenin's
comrades, "the most religious of all religions."
>
> "Nonetheless we have studied Marxism a bit," wrote Lenin, "we have studied how
and when opposites can and must be combined. The main thing is: in our
revolution… we have in practice repeatedly combined opposites." Several
centuries earlier the Muslim Gnostic teacher Jalalladin Rumi pointed out, "It is
necessary to note that opposite things work together even though nominally
opposed.""
>