The 'Occult war'

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  • Evola
    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
    Message 1 of 8 , Sep 17, 2009
      "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.""
    • vnvsmvndvs
      Wladimir Awdejew, Lenins Mumie : okkulte und rassische Aspekte (Lenin s mummy : occult and racial aspects)
      Message 2 of 8 , Apr 28, 2012
        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

        Show message history
        --- 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.""
        >
      • Evola
        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
        Message 3 of 8 , Apr 29, 2012
          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.


          Show message history
          --- 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.""
          > >
          >
        • Asdfasdsfdas Sfsdf
          Srjda Trifkovic outlines currents trends in the Occult war here: http://www.pravoslavie.ru/english/42713.htm All of this is funded and funneled through tribal
          Message 4 of 8 , Apr 30, 2012
            Srjda Trifkovic outlines currents trends in the Occult war here:
            http://www.pravoslavie.ru/english/42713.htm

            All of this is funded and funneled through tribal pirates of the international banking cartels.

            A quick slight of hand deceives the masses into not seeing the tribal nature of this "altruism:"

            http://www.israelnationalnews.com/Articles/Article.aspx/10047
            http://www.jta.org/news/article/2012/04/22/3093501/great-schlep-rerun-gets-200000-from-soros-son

            Here is some Red Shield activity to be aware of:

            The foundation of the state of Israel:

            http://www.ihr.org/jhr/v06/v06p389_John.html

            This one pushes the global warming stuff, not mentioning that his clan gets billions from carbon trading:
            http://en.wikipedia.org/wiki/David_Mayer_de_Rothschild

            This one is the president and sugar daddy of various Zionist organizations:

            http://en.wikipedia.org/wiki/Nathaniel_Charles_Jacob_Rothschild,_4th_Baron_Rothschild

            This one has been caught meeting with other international billionaires to artificially control the price of raw materials:

            http://en.wikipedia.org/wiki/Nathaniel_Philip_Rothschild#Controversies

            Here are his other tribal pals whom he as meetings with:

            http://en.wikipedia.org/wiki/Oleg_Deripaska

            http://en.wikipedia.org/wiki/Peter_Munk




























            From: Evola <evola_as_he_is@...>
            To: evola_as_he_is@yahoogroups.com
            Sent: Sunday, April 29, 2012 6:53 PM
            Subject: [evola_as_he_is] Re: The 'Occult war'

             
            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.

            Show message history
            --- 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.""
            > >
            >



          • Julius
            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
            Message 5 of 8 , May 8, 2012
              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).


              Show message history
              --- 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.""
              > > >
              > >
              >
            • vnvsmvndvs
              In the meantime another translation of L. de Poncins appeared online, namely Freemasonry and Judaism: The Secret Powers Behind Revolution
              Message 6 of 8 , May 8, 2012
                In the meantime another translation of L. de Poncins appeared online, namely "Freemasonry and Judaism: The Secret Powers Behind Revolution" http://ia600503.us.archive.org/3/items/FreemasonryAndJudaism/freemasonry-and-judaism.pdf

                Show message history
                --- 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.""
                > > >
                > >
                >
              • Evola
                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
                Message 7 of 8 , May 12, 2012
                  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.





                  Show message history
                  --- 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.""
                  > > > >
                  > > >
                  > >
                  >
                • timotheus.lutz
                  The first English edition of Poncins and Malynski s La Guerre occulte was recently released: https://logikpub.com/the-occult-war/
                  Message 8 of 8 , Jun 10, 2016

                    The first English edition of Poncins and Malynski's La Guerre occulte was recently released:


                    https://logikpub.com/the-occult-war/


                    'The original edition of this book was published in French in 1936. The Italian traditionalist philosopher Julius Evola translated the book into Italian, and published it 1939, adding his own Introduction and an additional chapter after an agreement with de Poncins. This translation is based on both editions, including Evola’s Introduction and chapter as well. Evola also made a number of interesting alterations to the text, occasionally adding, removing, or rewriting small parts of the French original. We have noted these changes in the footnotes, as they offer an insight into the different ways in which de Poncins and Evola approached the same issues. Included in this edition is also two appendices: Evola’s essay ‘Considerations on the Occult War’, which is a 1938 essay on this topic; and a review of the French edition of the book that was published by the first traditionalist philosopher, René Guénon, in 1936.'


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