www.gornahoor.net, beyond the mastery of macaronic Latin and more than a few
remarkable attempts in the field of fiction such as 'Dante and the Holy
Culmination of the Roman Tradition', is the only website which has continued the
task we undertook ten years ago, which was put into brackets about three years
ago for a reason we have already explained, and which is most likely to be
resumed soon.
It did not escape the reader's notice that 'The Tools of the Occult War', which
can be found in an anthology of writings by J. Evola on the 'occult war', namely
"Fenomenologia della sovversione" (SeaR edizioni, 1993), which has been quite
often brought up here, can be considered as a 'first draft' of 'The Occult War -
Weapons of the Occult war', the thirteenth chapter of 'Men Among the Ruins'.
Eight tactics are identified in both. It is worth comparing how that of the
'scapegoat' is dealt with after twenty years of interval, as 'The Tools of the
Occult War' was published in 1938 and 'Men among the Ruins' in the aftermath of
WW2.
In 1938, J. Evola wrote : "When the hidden forces of worldwide subversion avoid
the danger of being unmasked in some of their aspects, they see to it that all
the attention of their adversaries is directed and concentrated on some
elements, that only in part, or only subordinately, can be considered as
responsible for their evildoing. All the reaction is then unloaded on such
elements, becoming the true scapegoats. And the hidden forces remain free to
pursue their game, their adversaries believing they have at this point
identified the enemy and do not have to look for others. We repeatedly admonish
certain anti-Semitic extremists to remain well attentive, so that, in their
seeing the Jew everywhere, they do not end up by making themselves victims of a
trap of that type. The same admonition could be applied equally to those who
instead see everywhere Masonry or Protestantism, and so on, analogous processes
being also verified in many other areas. It is necessary to guard against every
unilateralism, never forgetting the complex plan of the occult forces which we
must combat."
In the 1950's, he wrote : "When the secret forces of world subversion are
fearful of exposure or realize that, due to special circumstances, the direction
imparted from backstage has become obvious, at least in its major effects, they
employ the scapegoat tactic. They try to shift the enemy's attention onto
elements that are responsible only partially, or in a subordinated fashion, for
their own wrongful deeds. A reaction is unleashed against those elements, which
then become the scapegoats. Thus, after a pause, the secret front may resume its
work, because its opponents believe they have identified the enemy and dealt
with it. Talking about the Protocols, I have mentioned a possible example of
such tactics in reference to the part attributed to Jews and Masons. Thus, we
must beware of any unilaterality and never lose sight of the overall picture of
the secret front."
So the "anti-Semitic extremists" were no longer part of the Evolian equation in
the late 1950's. True, they had been exterminated.
--- In evola_as_he_is@yahoogroups.com, "Julius" <integral_tradition@...> wrote:
>
> On the website Gornahoor a translation of Evolas study on "The Tools of the
Occult War" in an article from the January 1938 issue of La Vita Italiana was
published recently:
>
> http://www.gornahoor.net/
>
> The website itself is obviously employed with translating some texts of Evola
and is dealing with various topics that might be of interest for the members of
this group (even though the grammatical incorrectness in the latin motto does
not give the best impression).
>
>
> --- In evola_as_he_is@yahoogroups.com, "Evola" <evola_as_he_is@> wrote:
> >
> > It is an understatement to say that the study of the occult roots of
Communism, the way to which was paved by D. Eckart in his `Bolshevism from Moses
to Lenin' (1925). has not been undertaken and preached with the same degree of
fervour than that of National-Socialism's, let alone its racial aspects. It was
not even until 1997 that the smorgasbord of occult thinking and activities which
emerged in pre-revolutionary Russia were scholarly explored in 'The Occult in
Russian and Soviet culture', a pioneering work which does not seem to have
generated vocations, and which, in fact, has gone unheeded, except by the author
of http://www.gnostics.com/newdawn-1.html. In fact, some light was already shed
on the personality cult in Communist Russia in M. Cherniavsky's `Tsar and People
: Studies in Russian Myths' (1961), a study on which the edifying `Lenin Lives!
: The Lenin Cult in Soviet Russia' (1983) relies heavily. The underlying
esoteric elements of the Communist doctrine were then touched on briefly in `The
Trail of the Serpent' (2004).
> >
> > Another part of the veil covering the cult of personality in Communist
Russia, and, more, particularly, Lenin's is lifted in some of the biographies
dedicated to the latter, such as Tucker's. While N. Tumarkin points at what she
calls the "popular element", what can however be best described as the rabble
element, in this cult, insisting on the syncretistic tendency to equate
Bolsheviks with apostles and Lenin with Jesus-Christ which developed in the
Russian lower class in the 1920's, Tucker tends to see in Lenin's cult, with
its religious symbols and its elaborated ceremonial, a mirror image of the Greek
orthodox Byzantine tradition, and in Stalin, an Eastern Marxist and a former
seminarian, the mainstay of this process of assimilation between the
revolutionary system and the rabble. A critical review he wrote of Malaparte's
`Le Bonhomme Lénine' (`Il "brav'uomo" Lenin e il carattere della rivoluzione
russa', in La Vita Italiana, XXI, n.242, 1933) shows that, if the religious
dimension of the figure of Lenin and of Leninism escaped J. Evola's notice, he
was fully aware of the Asiatic character of the whole Communist endeavour, of
which, besides, Lenin himself made no secret : "Lenin described Russian reaction
as a combination of `unmitigated Asiatic backwardness with all the loathsome
features of the refined methods used to exploit and stultify those that are most
downtrodden and tormented by the civilisation of the capitalist cities' (Lenin,
1905b). Declaring the opposition of the Bolsheviks to the ruling class he wrote,
`We whole-heartedly support to the very end the peasants' struggle against
semi-feudal landlordism and against the Asiatic political system in Russia'
(Lenin, 1906d).
> >
> > Further evidence of the view that Lenin considered Tsarist Russia to be at
the crossroads between European and Asiatic civilizations can be adduced by
Lenin's repeated references to the struggle between European
[bourgeois-democratic] culture and Asiatic backwardness. This theme is repeated
consistently in Lenin's writing on Russia. For example he wrote that capitalism
in Russia was converting `Asiatic forms of labour, with their infinitely
developed bondage and diverse forms of personal dependence, into European forms
of labour' (Lenin, 1897a). In this context, he argued, Narodnism played `into
the hands of stagnation and Asiatic backwardness' (Lenin, 1897a)."
http://www.revolutionarydemocracy.org/rdv14n2/asiatic.htm)
> >
> > It seems that further insight into so – increasingly - topical an issue as
this protean "Asian backwardness" can be gained from `Lenins Mumie (okkulte und
rassische Aspekte)'.
> >
> > N.B. : on a related subject, 'EG.-.Die.Super-UdSSR.von.morgen' is available
in the files section.
> >
> >
> > --- In evola_as_he_is@yahoogroups.com, "vnvsmvndvs" <vnvsmvndvs@> wrote:
> > >
> > > 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.""
> > > >
> > >
> >
>