Thursday, November 29, 2018

The Murder of Corneliu Zelea Codreanu






The testimony of gendarme Sârbu before the investigative commission of the Romanian Court of Cassation in Bucharest, in November 1940, follows:





"We left Bucharest that night (November 29 to November 30) in two police vans from the police prefecture. We were accompanied by the gendarme majors, Dinulescu and Macoveanu.





Arrived in Ramnicul-Sarat we pulled in at the Gendarmerie where Majors Dinulescu and Macoveanu made contact with Major Scarlat Rosianu, of Jewish origin, commander of the Legion of Gendarmes at Ramnicul-Sarat.





Not having received a precise order, the gendarmes did not take the legionaries into custody. All of us were ordered to get back into the vans. We started back toward Bucharest. On the way, however, we were overtaken by Major Dinulescu who barked out: "Back to Ramnicul-Sarat!"





We turned around, but stopped in the village of Baltati, several kilometers this side of Ramnicul-Sarat, where we were quartered overnight. Here, we were given wine to drink, expensive cigarettes and fancy food.





Early next day we headed for Ramnicul-Sarat.





Arrived at the prison, all of us went into one of the cells where Majors Dinulescu and Macoveanu instructed us as to how we were to execute the legionaries.





Placing the driver of our van in a kneeling position, they threw a rope around his neck from behind, showing us how easily one can be thus executed.





Everything was over in a few minutes. Then the gendarmes stepped out one by one in the prison yard and each received a legionary in custody.





I got one who was stronger and taller than the others; I learned later that he was the Captain, Corneliu Zelea Codreanu.





We then took them to the vans. There, the legionaries' hands were tied to the bench behind them and their legs to the lower part of the bench in front of them, in such a way that they could not move in either direction.





Ten of them were thus bound in the first van and four in the second, I was in the first van with the ten, behind the Captain; each gendarme was seated behind the legionary in his charge.





In our hands we held the ropes. Then we left.





Major Dinulescu was in my van, Major Macoveanu in the other.





A tomb-like silence was kept for we were not permitted to speak, either among ourselves or the legionaries to one another.





When we reached the Tancabesti woods, Major Dinulescu, who was to give the code signal for the moment of execution, turned his flashlight on and off three times.





This was the moment for the execution, but, I don't know why, none of us moved. Then Major Dinulescu stopped the van, got out, and went back to the one behind.





There, Major Macoveanu was more authoritative; the legionaries had already been strangled.





The Captain turned his head slightly toward me and whispered: "Comrade, permit me to talk to my comrades." But at that very moment, even before he had finished his plea, Major Dinulescu stepped onto the van's running board, and stepping inside, revolver in hand, rasped out, "Execute!"





Upon this the gendarmes threw their ropes...





The Cross in Tancabesti




With drawn curtains the vans continued on their way to Jilava.





When we got there, it was seven o'clock in the morning. There, we were expected by Colonel Zeciu; Dan Pascu, the prison's commandant; Colonel Gherovici, the legal medic; Lt.-Colonel Ionescu, and others.





The grave was already dug.





Pulled out of vans the corpses of the legionaries were then laid on the ground face down and shot in the back to thus simulate being shot while trying to escape.





Then we were gathered into a room of the Jilava prison where the colonel gave us a talk, saying: "You did your duty; you are not ordinary assassins."





Several days later I was summoned into Colonel Gherovici's office, who, seeing me, said: "You are mighty strong; you could have killed three at the same time." He then handed me a piece of paper to be signed by me, stating that I received the sum of 20,000 lei as medical help, I told him: "I am not ill, Colonel." He answered: "Listen here Sarbu! Don't you see how bad you look? And keep your mouth shut, for, if you don't, I'll fill it up with dirt," pointing to a Mauser pistol on his desk. Then I, as were the other gendarmes, was sent on furlough".









Concerning Corneliu Codreanu's death by Talmudic strangling ritual, in the intro to The Anti-Humans, Revilo Oliver points out this interesting information:





“The method of the murders was singular and remarkable. The fourteen men were taken in buses to the forest and there each of the men, who had been bound in an odd way, was strangled with a rope thrown over his head by a gendarme stationed behind him for that purpose. Then, to give some color to the official story that Codreanu and his ranking Legionaries had been “killed while trying to escape,” each corpse was shot in the back several times before it was thrown into the waiting grave. Prince Sturdza, in the Romanian text of his memoirs (Madrid, 1966; pp. 133 f.), asks the inevitable question: “Let us ask ourselves why there was that resort to strangulation, a procedure that was awkward and contraindicated in the circumstances, instead of a bullet in the back of the head, the simple and usual method and the obvious one to have used, since an hour later, to simulate an escape, the lifeless bodies were riddled with bullets.” (There is the further consideration that the bullet, unlike strangulation, would not have left the marks that were detected by autopsy when, after the flight of Carol, the bodies were exhumed and the officers who had carried out the murders under orders testified what they had done). Prince Sturdza then points out that the elaborate and peculiar way in which the victims were strangled corresponds in every detail to the method by which Jews are instructed to kill their enemies in a passage of the Talmud that he quotes (p. 134). Needless to say, this part of Prince Sturdza’s book, like many others, was omitted in the heavily censored English translation cited in our footnote below.”









"We were born in the mist of time on this land together with the oaks and fir trees. We are bound to it not only by the bread and existence it furnishes us as we toil on it, but also by all the bones of our ancestors who sleep in its ground. All our parents are here. All our memories, all our war-like glory, all our history here, in this land lies buried. Here… sleep the Romanians fallen there in battles, nobles and peasants, as numerous as the leaves and blades of grass. At Posada, Calugareni, on the Olt, jiu and Cerna rivers, at Turda; in the mountains of the unhappy and forgotten Moti of Vidra, all the way to Huedin and Alba-Iulia (the torture place of Horia and his brothers-in-arms), there are everywhere testimonies of battles and tombs of heroes. All over the Carpathians, from the Oltenian mountains at Dragoslavele and at Predeal, from Oituz to Vatra Dornei, on peaks and in valley bottoms, everywhere Romanian blood flowed like rivers. In the middle of the night, in difficult times for our people, we hear the call of the Romanian soil urging us to battle. I ask and I expect an answer: By what right do the Jews wish to take this land from us? On what historical argument do they base their pretensions and particularly the audacity with which they defy us Romanians, here in our own land? We are bound to this land by millions of tombs and millions of unseen threads that only our soul feels, and woe to those who shall try to snatch us from it."





-Corneliu Codreanu






Wednesday, November 28, 2018

Recluse - The Black Famine LP (DTB)






Order - https://black-metal.shop/product_info.php?products_id=3619
Listen - https://youtu.be/1UfIGVQoiio





Tracklist: 
Invocation 
Ropes 
Poison Crucifix 
Erect Holy Strangulation 
Exsanguinary Purification 
Frozen Blood 
No Way Out 
In Holocaust to the Natural Darkness (Vlad Tepes cover)


Tuesday, November 27, 2018

Krampus Night






The Feast of Saint Nicholas, the Saint of Children, is celebrated in many European countries on the 6th December. The day before is known in Austria as Krampusnacht or Krampus Night, a time when Krampus walks the streets and visits people's homes to punish naughty children. Krampus is described as half demon, half goat, and has black or brown fur and the cloven hooves and horns of a goat, similar to the Christian Devil. He also has a long pointed tongue which lolls out. He is often depicted carrying chains which he thrashes for dramatic effect. The chains are sometimes accompanied with bells. He also carries bundles of birch branches called ruten, which is significant in many Pagan cultures. In contrast to Saint Nicholas rewarding good children with nice presents, Krampus visits the homes of naughty children and beats them with birch bundles, before leaving them the gift of coal.





'There seems to be little doubt as to his true identity for, in no other form is the full regalia of the Horned God of the Witches so well preserved. The birch - apart from its phallic significance - may have a connection with the initiation rites of certain witch-covens; rites which entailed binding and scourging as a form of mock-death. The chains could have been introduced in a Christian attempt to ''bind the Devil'', but again they could be a remnant of Pagan initiation rites.' - The Krampus in Styria, Maurice Bruce, 1958





In traditional parades, known as the Krampuslauf, meaning Krampus run, young men dress as Krampus and parade through the streets. Writing in 1975 about his time in Irdning, a small town in Styria, Austria, anthropologist John J. Honigmann wrote:





'The Saint Nicholas festival we are describing incorporates cultural elements widely distributed in Europe; in some cases going back to pre-Christian times. Nicholas himself became popular in Germany around the eleventh century. The feast dedicated to this patron of children is only one winter occasion in which children are the objects of special attention; others being Martinmas, the Feast of the Holy Innocents, and New Year's Day. Masked devils acting boisterously and making nuisances of themselves are known in Germany since at least the sixteenth century while animal masked devils combining dreadful-comic antics appeared in Medieval church plays. A large literature, much of it by European folklorists, bears on these subjects. Austrians in the community we studied
are quite aware of "heathen" elements being blended with Christian elements in the Saint Nicholas customs and in other traditional winter ceremonies. They believe Krampus derives from a Pagan supernatural who was assimilated to the Christian devil. The Krampus figures persisted, and by the 17th Century, Krampus had been incorporated into Christian winter celebrations by pairing Krampus with St Nicholas.'





Extract from The Supernatural World of the Anglo-Saxons:
Gods, Folklore and the Pagan Roots of Christmas and Halloween


Always a Black Heart


Io ho il cuore nero, me ne frego e sputo in faccia al mondo intero






Monday, November 26, 2018

VENGEANCE - Forward into War



https://www.youtube.com/watch?v=xK5XKqigOYY





Hail Savagery!


“The more I see of what you call civilization, the more highly I think of what you call savagery!”





Robert E. Howard, King Kull






King Kull of Atlantis (Ken Kelly)

Sunday, November 25, 2018

Hamsun, Tolkien, the Aryan and Nature


The Lord of the Rings Trilogy by MATT FERGUSON




By Parsifal. January 17th, 2012 





 “I scarcely know but the half of you, and for that less than half, I give even less than half of the affection I owe you.” Tolkien — The Lord of the Rings 





 Knut Hamsun and John Tolkien are perhaps the writers who we can best define as “Pagans” over the past 150 years, Pagans and profoundly anti-modern. Others have already done so before us, but we want to pick up some themes that have not been made quite evident. 





 When we read their books the descriptions really feel so alive they seem life-giving from nature, with her strengths, her elements, so that we see them as forming one entire way of reasoning speaking to us and that speaks to us, in brief, as one Hyperborean blood. It seems as if the Ents or various forms of animal characters, such as the King of the Eagles, might be a dream vision of a Hamsun character. What we mean is that the essence of Indo-Germanic literature is totally drenched in the relationship between man and nature or man and animal, because Nordic man does not feel the division between himself and the environment, does not perceive himself as the chosen one among other beings, but rather remains entranced by the grandeur of nature, in a worship that makes him an active element of the environment in which he resides. 






Ted Nasmith - Gandalf Escapes Upon Gwaihir




This deep environmentalism, animal rights, naturism, those being things we say without second thoughts about the words, is the most anti-Christian trait, as well as the most Nordic. That is why every Christian interpretation of the two authors is totally misleading, because Christianity does not allow any kind of pantheism, but is based solely on an alleged “salvation” (what?) of man understood as a faceless herd born from the will of a god, from whom men can not escape, and who they can not challenge, can not imitate. We can see just by looking that our two authors belong to the same lineage of the North, perceiving the world in the same way, so that the environment becomes a mirror of their soul, like the solitary hunter in Hamsun’s novel “Pan.” 





Compare these authors with the dry descriptions in the Old Testament, or with the sickly writers of modern fiction like Kafka. Compare those with Hamsun and understand the meaning of our struggle. Certainly today the Talmudic scholars of our Universities are horrified to hear such sacrilegious words, or they laugh, thinking we compare “children’s books” with “minds too deep and complex” to be understood by people having their own culture, but skewed, too tied to the earth. Well, they can have those minds, well lit, deep, complex, incomprehensible, etc. … We need something very different. And it is this difference that has made those two authors such strong figures in contrast with the modern world, yet also authors that world casts into oblivion, or attempts to turn, in the case of Tolkien, into a Hollywood phenomena, turning them into “science fiction.” They are then subjected to a resistance from the literary world so they now appear to be lost. Unfortunately today Hamsun and Tolkien have been lost, and historical materialism (on which every liberal-humanist theory relies, arguing that social and political changes are due to economic changes) has won. Freud’s psychoanalysis has won with sex. 






Witch King by Alan Lee




The division between traditional Indo-Germanic thought and infiltrations from a foreign culture, like allogeneic tissue grafts that then eradicate our popular feeling, seems so clear. And this is also the cause of the division that occurred in this century between the Volk, understood as the ethno-national communities of Europe, and culture. The first type of feeling is unity, the whole; the second is exclusiveness, exclusivism: the jealous god, sex, economics, relativity, i.e., Christianity, Freud, Marx, Einstein, reducing the whole life to materialization as an employee in a single absolute element, and becoming an axiom to justify any theory built on it. Everything is made absolute at the expense of Volkstum, including the people and their landscape, so that all this does not exist and has no role, because the culture that won was stateless, dirty, sick, hating the sound of beauty, harmony and perfection. While writers like Tolkien and Hamsun were deeply rooted in the tradition of their people, so their writing was for their nation, wanting the soul of the nation to speak through them. Tolkien, among the foremost experts of Nordic languages of his time, teaching at Oxford, began his early stories during World War One, in France, at age 25, when he laid the foundations of that world of Lost Tales that would only much later produce his heroes the Hobbits and the famous Ring. 





 In a description of the primordial age that was the focus of his interest, as reported by his son Christopher Tolkien, in the writers’ posthumous publications, we find a world of pure English mythology. So the tale begins: “Once upon a time a traveler came to a distant land, a man of great curiosity, prompted by a desire for strange countries and customs and dwellings inhabited by unusual people on a ship that took him west to the Solitary Isle, Tol Eressëa in the language of the fairies and gnomes, which they call But Faidwen Dor, the Liberation of the World. And here begins a great story, “clearly referring to the British Isles, the Isle of the Angles that will be Elves, Angels. The Isle of the West. 





Both Hamsun and Tolkien were singers of the countryside against the City, the real rural world against the artificial world of the materialistic and cosmopolitan metropolis. The first has sung the myths, rewriting, reinterpreting, but not distorting them. This highlighing that such things can not go down well with those who want Tolkien to be a “fascist” of a world clearly made of different peoples and races based on their innate and unique characters, being allies or enemies, until there is the victory of the one or the other. 





Hamsun has described the struggle of life in his time. People immersed in the woods and in a solitary life that is the only one possible and appropriate for their blood, that of the free man. It is right that these characters are “asocial” in his works, in the sense they are critical of the social environment in which we find them, taking the roles of literary combatants. Even as they have to leave behind a real plan of cultural renaissance, which must first of all begin with the training and individual self-formation that today stands at the front of resistance. 





 Men who today want to be on the front lines of the struggle can not do better than thoroughly read these works, especially when he catches their sense found precisely in the connection between the two authors, in their free style and literary sense in their part of the Indo-European world, because this is the immense labour they have done, wanting to put man into his rightful place in the universe, as a member of an ethnic community and as part of the landscape with which their spirit is in constant communication. 





Knut Hamsun by Alfredo Andersen




There are parts of Hamsun’s books where the protagonist actually appears as both nature and as a human character, as does Tolkien when he makes animals and natural elements decisive in the fates of human characters and Hobbits. The two authors did not know each other and there was no literary partnership between the two, yet both of them, distant in time and space, were so intimately connected that the cause lies in their common blood. They were two modern Vikings, two Bards fighting for the Kalòs kai Agathos. 





 We can only imagine how different today’s youth would be before us if authors such as these were to be the foundation of their education from the early school years. Every aspect of the life of a young person is influenced by what he receives through the family and much from through the school and media, so that a Sixties generation is replaced by an artificial bourgeois system, and in so far as that generation was successful, replaced by an equally artificial class though with the addition of the most degrading social styles, including the use of drugs and growing up on “reality shows,” “gay rights,” “openness to other cultures” (all except their own, of course). So we are a totally degenerate European youth, hating our own history, our race, our homeland. 





 How many times have I found myself in wonderful Alpine Europe only to hear that, rather than continue what had been their fathers to enhance their land and people, the youth “go to Los Angeles or New York, because even London would be too provincial” for “life,” finally killing the last remnants, if they still exist, of a European rural, Indo-Germanic Folk, scattering in a chaotic mixture with all the uprooted of the world, a subculture (aggressive and militant) exciting the lowest aspects of humanity, in which everything is reduced to consumption, everything has to be fouled, every “law” must be broken, all grace offended: such is the art and music of the social and sexual life of young people. 





 The distortion of the meaning of love and Eros are now reaching the limits that fill with disgust anyone who feels healthy. Love that should mean love for his people as the cause of its perpetuation, not merely extinction. Because that is what modern culture goes looking for: extinction. Such as those who, instead of Hamsun and Tolkien (too reactionary, to be sure!), modelled themselves instead on a degenerate like the alcoholic Kerouac and his bit of the 60’s generation. Some of the “rebels” of today think they still find this to be a fair way of combating the modern world, but do not realize that they do just the opposite, because in them is chaos as the “rhythm” running through their veins. 





The rhythm of the drums of Lemuria, advancing, becomes deafening and disorderly in a frenzied dance with the possessed face of voodoo becomes distorted while happily covering up all music, the chirping of birds, each roar of rain or the noise of thunder, without any air conditioning either too hot or too cold, these masses thereby concerned about “in-version,” or “openness” to the modern world for sure. How beautiful the patterns of these “open” people, are they not? Unlike our ancestors, closed people, perhaps suspicious of the stranger, at least in anticipation… Knut Hamsun and John Tolkien: two real Volkisch authors. 





 Gil-galad was an Elven-king. 





Of him the harpers sadly sing: 





the last whose realm was fair and free 





between the Mountains and the Sea. 





 His sword was long, 





his lance was keen, 





his shining helm afar was seen; 





the countless stars of heaven’s field 





were mirrored on his silver shield. 





But long ago he passed away, 





and where he dwelleth none can say; 





for into darkness fell his star 





in Mordor where the shadows are. 





 Tolkien – The Lord of the Rings 





 In recent days I have thought a day of perpetual Nordic summer. I sit here and think about that, and a hut where I lived, and the forest behind the hut. 





 Knut Hamsun’s Pan





 I am not worthy to speak aloud of Adolf Hitler, and his life and work do not invite sentimental words. He was a warrior for mankind and a herald of the gospel of justice for all nations. He was a reformative figure of the highest rank, and it was his historic fate that he had to work in a time of unprecedented baseness, which in the end brought him down. Thus, I suppose, must the ordinary West European look upon Adolf Hitler. 





 Knut Hamsun 


Friedrich Nietzsche: My conception of freedom






“My conception of freedom. -- The value of a thing sometimes does not lie in that which one attains by it, but in what one pays for it -- what it costs us. I shall give an example. Liberal institutions cease to be liberal as soon as they are attained: later on, there are no worse and no more thorough injurers of freedom than liberal institutions. Their effects are known well enough: they undermine the will to power; they level mountain and valley, and call that morality; they make men small, cowardly, and hedonistic -- every time it is the herd animal that triumphs with them. Liberalism: in other words, herd-animalization.





These same institutions produce quite different effects while they are still being fought for; then they really promote freedom in a powerful way. On closer inspection it is war that produces these effects, the war for liberal institutions, which, as a war, permits illiberal instincts to continue. And war educates for freedom. For what is freedom? That one has the will to assume responsibility for oneself. That one maintains the distance which separates us. That one becomes more indifferent to difficulties, hardships, privation, even to life itself. That one is prepared to sacrifice human beings for one's cause, not excluding oneself. Freedom means that the manly instincts which delight in war and victory dominate over other instincts, for example, over those of "pleasure." The human being who has become free -- and how much more the spirit who has become free -- spits on the contemptible type of well-being dreamed of by shopkeepers, Christians, cows, females, Englishmen, and other democrats. The free man is a warrior. How is freedom measured in individuals and peoples? According to the resistance which must be overcome, according to the exertion required, to remain on top. The highest type of free men should be sought where the highest resistance is constantly overcome: five steps from tyranny, close to the threshold of the danger of servitude. This is true psychologically if by "tyrants" are meant inexorable and fearful instincts that provoke the maximum of authority and discipline against themselves; most beautiful type: Julius Caesar. This is true politically too; one need only go through history. The peoples who had some value, who attained some value, never attained it under liberal institutions: it was great danger that made something of them that merits respect. Danger alone acquaints us with our own resources, our virtues, our armor and weapons, our spirit, and forces us to be strong. First principle: one must need to be strong -- otherwise one will never become strong.





Those large hothouses for the strong -- for the strongest kind of human being that has so far been known -- the aristocratic commonwealths of the type of Rome or Venice, understood freedom exactly in the sense in which I understand it: as something one has and does not have, something one wants, something one conquers”





Friedrich Nietzsche -
The Twilight of the Idols.


November 25 1970


"He had no idea what kind of glory he wanted, or what kind he was suited for. He knew only that in the depths of the world’s darkness was a point of light which had been provided for him alone and would draw near someday to irradiate him and no other."





 Yukio Mishima, The Sailor Who Fell From Grace With The Sea






German Youth Movement and its conservative-revolutionary foundations






“The basic experience of the Youth Movement was the conflict between the bourgeois world and individual life. It was also a conflict between generations, in which, strangely enough, the fathers were the liberals and the sons the conservatives. This was a marked reversal since the days of the earlier youth movement the Burschenschaften of 1815. Then the new generation, which had fought in the Wars of Liberation, was in the fore in the struggle for a unified German state and for constitutionalism. Now liberalism, so it seemed to the sons, had lost its vitality and had come to stand for a world of confinement and convention. The young generation was tired of the state and tired of constitutions just as the early conservatives had been distrustful of them. In the Youth Movement there was a touch of the anarchic. It was antiauthoritarian, but it was also in search of authority and allegiances. This was its conservatism.





The Youth Movement derived its conservatism from Nietzsche and the traditions of nineteenth century irrationalism. Nietzsche, Lagarde, Stefan George became its heroes and were read, quoted, imitated, and freely plagiarized. They had given sanction to the struggle between the generations. Nietzsche had called upon the "first generation of fighters and dragon-slayers” to establish the “Reich of Youth.” Lagarde had defended German youth against the complaint that it lacked idealism: “I do not complain that our youth lacks ideals: I accuse those men, the statesmen above all, who do not offer ideals to the young generation.” To a searching youth, the irrationalists, all experimenters in conservatism, pointed a way to a conservatism through rebellion and radicalism, thus setting the tone for a revolutionary conservatism. Hegel and Bismarck were squarely repudiated. And Nietzsche, in lieu of traditions long lost, postulated the “will of tradition” a variation only of the ominous “will of power” as the foundation of a new conservatism. All the more did Stefan George’s symbolism appeal to the young. They learned to see themselves as the “new nobility” of a “new Reich”:





New nobility you wanted 
Does not hail from crown or scutcheon! 
Men of whatsoever level 
Show their lust in venial glances, 
Show their greeds in ribald glances…
Scions rare of rank intrinsic 
Grow from matter, not from peerage, 
And you will detect your kindred 
By the light within their eyes.





Twentieth century knights were they, united by secret codes. They claimed to be dedicated to a “mission”; more correctly they were in search of one. Heinrich Heine, had he lived to see those Wandervogel, would have called them “armed Nietzscheans.”





The revolutionary temper of the Youth Movement is evident from its famous declaration, formulated at a meeting near Kassel on the Hohen Meissner hill in October 1913. It stated that “Free German Youth, on their own initiative, under their own responsibility, and with deep sincerity, are determined independently to shape their own lives. For the sake of this inner freedom they will under any and all circumstances take united action…”.“





- Klemens Von Klemperer, "Germany’s New Conservatism: Its History and Dilemma in the Twentieth Century” (1968)


Friday, November 23, 2018

Hitler the artist






As a child, Hitler was different from other children. He had an inner strength and was guided by his spirit and instincts. He was able to draw skillfully when he was only eleven. His early drawings and watercolors at the age of 15, were full of poetry and sensitivity. One of his most notable works of his early days Fortress Utopia ("Utopia of Strength"), indicates he was also was an artist of rare imagination. His artistic orientation took many forms. As a youth he wrote poetry and dedicated an entire work to his sister Paula. At the age of 16, in Vienna, he embarked on the creation of an opera designing the scenery and costumes for his Wagnerian heroes. More than an artist Hitler was above all an architect.






Hitler's 'Fortress Utopia'




Hundreds of his works are notable both for his painting as its architecture. From memory he could describe in detail the dome of a church or the complex curves of wrought iron. It was, without doubt, his dream of becoming an architect which led him to Vienna at the beginning of the century. When you see the hundreds of drawings, sketches and paintings created in this period as well as his mastery of three-dimensional figures, it seems surprising that the reviewers of the Academy of Arts suspended him for two consecutive times. The German historian Werner Maser, who was not exactly a friend of Hitler, criticized Hitler's examiners stateing, "All his works reveal an extraordinary knowledge and awareness of architecture". The builder of the Third Reich gave reason for the Academy of Arts to be embarrassed.






Becelaere headquarters in the Belgian Front during the First World War, and the Gothic church of the town after a bombardment.




Who was Hitler? First and foremost was an artist. An unknown artist that we would be presented as an evil daubing buildings, when in fact, some of his paintings, especially those painted during the First World War, in front of Flanders and the French front, are works of art of balance of ideas of serenity, transparent colors. There are no great men who are not first and foremost, great artists. All work, whether or not political, not enhance the splendor of beauty is but a tree without roots, ready to be discarded by the next storm.






Watercolour Painting Of A Church By Adolf Hitler




Artist, Hitler at the bottom of himself, since nobody will help, "the big forces that beauty nutritional needs. When the man is possessed by the beauty, what power does not feed your faith? Then nothing will stand. In just ten years, an entire people give body and soul to Hitler.





In a thousand years until the end of time. Hitler the Great, known as the centuries continue to live.





Léon Degrelle


Thursday, November 22, 2018

Spyros Spyromilios - The Eagle of Himara






Spyros Spyromilios (1864–1930) was a Greek Gendarmerie officer who took part in the Greek struggle for Macedonia and the Balkan Wars. In 1914 proclaimed the Autonomy of his native town, Himara, and joined the autonomist struggle of Northern Epirus against its inclusion within the newly established Principality of Albania.





With the uniform of the Macedonian Fighter - 1905




Spyromilios was born in Himara, then Ottoman Empire. In May 1905 he led one of the first armed groups to be assembled for the developing Macedonian Struggle. Adopting the nom de guerre "Athalis Bouas" or "Kapetan Bouas", he led his own group of 35 men in the region of Vermio in Ottoman-held Macedonia. He was however wounded in his leg within days, in an exchange of fire with pro-Bulgarian komitadjis, and was forced to go to Thessaloniki to be treated. By 1909 he had risen to the rank of Captain, and took part in the Goudi military coup d'état.





At the entrance of the castle of Himara




At the outbreak of the First Balkan War in October 1912, he was positioned at the Ionian island of Corfu. There, he assembled a small corps of volunteers from his home region, augmented by 200 Cretan volunteers. On 5 November, Himara rose in revolt and his force landed and occupied this coastal region, without facing initially resistance. Spyromylios then suggested to the Greek Prime Minister Eleftherios Venizelos that the Greek Army should immediately capture the city of Vlorë, north of Himara. However, on November 28, the Albanians declared their independence in Vlorë and formed a provisional government. The Greek headquarters expected full-scale attack in the area and ordered him to retreat. He rejected the order and remained in the region organizing the local defense.





Leader of Himara




When the Second Balkan War ended, a series of peace treaties and protocols awarded the area to the newly formed Albanian state and the Greek forces were ordered to evacuate the area. At 9 February 1914 Spyromilios refused to withdraw and declared the region’s autonomy and himself as captain of Himara. Himara became part of the Autonomous Republic of Northern Epirus, proclaimed on February 28 in Gjirokastër.





Spyromilios became member of the Greek Parliament for the Argyrokastron Prefecture at the following elections. At September 1916, when the Italian army entered the region he escaped to Athens. In the next years he was involved in the Northern Epirus issue. At 1926 he was honorary discharged with the rank of Colonel.






Wednesday, November 21, 2018

Secret Natural Laws


Sydney Mortimer Laurence (1865-1940) Northern Lights




“Beauty is a manifestation of secret natural laws, which otherwise would have been hidden from us forever.”





Johann wolfgang von Goethe


Tuesday, November 20, 2018

José Antonio Primo de Rivera - A Spiritual Patriot


"Fascism was born to inspire a faith not of the Right (which at bottom aspires to conserve everything, even injustice) or of the Left (which at bottom aspires to destroy everything, even goodness), but a collective, integral, national faith." (Jose Antonio Primo de Rivera)









by Radbod





José Antonio Primo de Rivera y Saenz de Heredia Marques de Estella or 'Jose Antonio' (as he is more commonly called) was born on April 24, 1903 in Madrid to grow up in a healthy aristocratic family environment as the eldest son of General Miguel Primo de Rivera, who was the Leader of Spain from 1923 to 1930. His family was socially prominent in Andalusia, having intermarried with large landholders and merchants around Jerez de la Frontera. From his father José Antonio inherited the title marqués de Estella.





His father, after a rapid and brilliant military career in Cuba, the Philippines, and Morocco, became governor of Cádiz (1915), then in turn captain general of Valencia, Madrid, and Catalonia. From Catalonia he staged a coup d'etat in September 1923, dissolving the Cortes and then establishing, with the full approval of King Alfonso XIII, a military directory. The constitution of 1876 as well as civil liberties were suspended. The military dictatorship was replaced by a civil one (1925); both ruled quite moderately, without the brutalities and extreme repression that characterized later dictatorships. Miguel Primo de Rivera ended the war in Morocco (1926), introduced many measures aimed at economic modernization and administrative reform, and launched an ambitious program of public works, but his rule aroused the opposition of anarcho-syndicalists, Catalan regionalists, and all liberals. His regime was in more than one instance misguided, clumsy, and naive, but it was a basically generous and inclusive one. Spain under him would develop economically, and all Spaniards would share the benefits. There were public works, greater employment, more schools, sanitary improvements, and attention given to worker's rights. An uprising in 1929 by the liberals did not succeed, but various political and economic failures of the regime soon led to his resignation (Jan., 1930). He died in exile in Paris, reportedly of a broken heart.





José Antonio was an intense intellectual and studied the works of philosophers and political thinkers such as Spengler, Keyserling, Marx, Lenin, Ortega, Mussolini, and Trotsky. He went to the University of Madrid to study law and after military service he began a career as a lawyer in 1925. When his father’s memory was being made a mockery of in the Cortes (parliament), he involved in politics when he held speeches defending the policies of his father and finally decided to run for parliament. The more they attacked and ridiculed his father, the more antagonistic he became toward their insistence on middle-class liberal democracy and parliamentary forms. His disdain for the political realm would inspire in him a theory for a political system that would retain the positive aspects of his father’s regime and create others that would fix the faults. José Antonio also edited the right-wing journal, El Fascio. After it was shut down by the Republican government he wrote for the periodical ABC. 





The Republic was set up in Spain on April 14, 1931 with the end of General Primo de Rivera’s dictatorship. The country was therefore not looking for another authoritarian form of government, and definitely not a monarchy since Alfonso XIII had shown that he was utterly incompetent at ruling the Spanish people. The Left finally had the opportunity to govern Spain their way. Yet, disgust with the way things were going was evident just a few months after the Republic was created. In the years that followed emotions became stressed and nerves taut. Promises of change were being broken faster than they were made. The Cortes was plagued with the constant bickering of members concerned only with their propaganda and affairs. Spanish liberalism started to rise and the possibility of creating an political alternative began to be discussed.





World War I had left Europe in a state of disarray. National spirits had risen like heavy perfume on a cold night, sweetening what was left of putrid Europe. Underneath this cloud, however, was still the problem of class struggle and the question of social justice. These two components – national interest and the social question - eventually sparked a new movement, one that called for the nation irrespective of class – nationalistic and socialist. Spain was in a far worse condition than any other country with the possible exception of Portugal, after World War I. The country was in a semi-medieval rut. Around the beginning of the twentieth century about ninety-eight percent of the land was owned by about three percent of the total population. The society was mainly agrarian and organized labor seemed unheard of. Although Spain was improving, thanks to the help of the constitutional monarchy that began in 1875 and the dictatorship of General Primo de Rivera, its growth was unusually slow. And to make matters worse, the regions that did see economic growth were isolated, though more culturally than geographically. Class struggle became increasingly exacerbated. Perhaps the only thing that the middle class, which would be the main component of the Fascist movement, was passionate about at the time was the abatement of the proletarian rebellion, if not avoiding it altogether.





The conditions were finally right for the growth of a national socialist movement. Differing levels of the new movement developed in two other countries beside Spain. Germany would take part in a national socialist movement that suppressed the socialism under the bloated pride of nationalism. Italy apparently had a pragmatic reconciliation of socialist and nationalist aspirations. Spain’s national socialist, or Fascist, movement, however, took on a more personal, or individual, patriotic role. The stage was being prepared for the beginning of a Spanish national socialist party, Jose Antonio Primo de Rivera’s party.





Jose Antonio offered a fresh look at the system of government. He sympathized with the Republic in feeling disdain for a capitalist system. Like the Left, Jose Antonio believed that Spain had been suffering from the capitalist plague "that turns the worker into a dehumanized cog in the machinery of bourgeois production." However, he also believed that the solution was not the communism that the Left offered. Jose Antonio argued that while a capitalist system "dehumanized" a person, communism "absorbs the individual personality into the State." He spent some time during the early months of 1933 looking for someone to lead a new national socialist movement. He deemed himself unable, claiming that he had "too many intellectual preoccupations to be a leader of the masses" and his possible financiers did not wish to back "another Primo de Rivera". Fortunately, Jose Antonio found "a solid collaborator" in Ruiz de Alda. Alda was a renowned aviator who himself had been attracted by nationalistic appeals and distrusted the established parties. They got to work together about creating their idealistic brand of national syndicalism. Now all they had to do was wait for a moment when the political atmosphere would be more favorable. The wait was not long for in the fall of that year elections were to be held.









On October 29, 1933 in the Teatro Comedia Jose Antonio Primo de Rivera gave a speech where he announced his election into the Cortes and the creation of the Falange Española. Jose Antonio announced that Sunday evening in the Teatro Comedia to a crowd of about 3,000 persons what the Falange stood for: The faith of the Falange was in Spain, that is in the total synthesis of all individuals and classes, which thus synthesized into a new individual had a divine destiny. Within this synthesis, there could not be political parties: religion would be tolerated so long as it did not interfere in undefined affairs not of its competence: there could be no drones nor parasites in the new society: all men would have the right but also the duty to work for the community. To achieve the new society, violence might be necessary, but it was not an end in itself. He launched the Falange as a movement committed to overthrowing the government if the political parties of the left should manage to impose their policies on the country. It was part militia, part political party, and part movement, inspired by Mussolini's fascism, and started preaching about the need for a greater national interest that would be above all the particular or group interests then claiming for attention, and that the answer was not in either the Right or the Left, but in an amalgamation of the best of both. 





The parties initials F.E. for Falange Española make the Spanish word for "faith", summarizing the feeling of what Jose Antonio held for Spain. He expounded his Revolutionary views in his periodicals F.E. (1934) and Arriba (1935), and when these publications were suppressed by the state, he addressed meetings across the country and made speeches in the Cortes (parliament), to which he had been elected in 1933. In its manifesto the Falange condemned socialism, Marxism, republicanism and capitalism and proposed that Spain should become a Fascist state. Professing generally the principles of fascism, the Falange distinguished itself from other fascist groups by its great emphasis on national tradition, particularly the imperial and Renaissance Christian traditions of Spain.





The first months of the Falange showed great success. Already they had acquired more members than the National Syndicalists (Juntas de Ofensiva Nacional-Sindicalist - J.O.N.S.), the national syndicalist organization , which was headed by Ledesma Ramos. Among the new followers were many university students impressed with Jose Antonio’s rhetoric. The J.O.N.S. was similar in style, and quoted roughly one thousand members. There was an immense pressure for the two parties to merge, if they want to stay afloat in the political pool. On March 14, 1934 the J.O.N.S. joined the Falange to become one (FE-JONS) under José Antonio as its leader. Jose Antonio agreed to the union; he disliked Ledesma, the party’s leader, and the party’s "crudeness". Yet, violence was nothing new to the Falange party. The violence among Falangists and the Left was intense. Just a few days after the party had formed, its first member was killed. Jose Antonio had asserted that violence would be necessary, and he was absolutely realistic. Many attempts were made at his life, including once when a bomb was thrown at his vehicle. Jose Antonio reacted by getting out of his car and attempted to shoot the assailants. He did not shudder at the price of freedom of speech. Night after night there were reports of "suspect Fascists" being arrested or gunned down. In the speech of the founding of the Falange Jose Antonio declared, "We are not going to that place [the Cortes] to squabble with the habitues over the insipid scraps of an unclean feast. Our place is outside…our place is in the open air, under the clear night sky, sword in hand and stars above". A different type of violence was occurring in the party. Many were fearful of the party growing too conservative. While Jose Antonio was strengthening his control, Ledesma abandoned the party at the beginning of 1935. Later that year, Jose Antonio put his party at the service of the Italian government, from which he received a monthly subsidy until June 1936. 









In 1935 the parties of the left formed the Popular Front, which came to power after the elections of February 1936, whereas the Falange won only 0.7 per cent of the vote. José Antonio was elected to the Cortes. Being a legally elected official mattered little to the Leftist ruled government in Madrid. To them José Antonio was a symbol of everything they feared - Patriotism, Discipline, Morality and Spirituality. At that time the Falange had neither the numbers nor the money to make a difference. There was no way the Republican government were going to allow the Falangists to gain any kind of power in Spain, in a formally legal way or otherwise. 





For a while he managed to keep his followers from responding to the increasing violence in the streets. After the victory of the Popular Front the Falange Espaola grew rapidly and by July had a membership of 40,000. Then he too was swallowed in the gunpoint battles which were the regular form of intercourse at the street level. The situation having deteriorated further he ended up, after other options had failed, Primo de Rivera joined a conspiracy to overthrow the Popular Front government. Primo de Rivera fully supported the military rebellion in July 1936 against the republican government and after the outbreak of the Spanish Civil War the Falange became the dominant political movement of the Nationalists. The Falange militia joined the Insurgents in the Spanish civil war of 1936–39.





When word got back to the Republican government that Falangists were beginning to arm themselves, they set about arresting the leaders of the Falangist movement throughout Spain. The so called Republican government never did a thing to stop the Communists and Socialists from arming themselves or the criminal acts perpetrated by these two groups.





Violence soared through the streets of Madrid. Falangists were being arrested and shot, and vice versa in retaliation. The tensions finally peaked when on the night of July 12, 1936 Jose Calvo Sotelo, the leading spokesman of the organized Right, was supposedly taken into custody. The next morning his body was found at the gates of a cemetery. This was the incident that sparked the fire. Riots broke out, rebellions were implemented, and on July 17, 1936 the Spanish Civil War began. With the outbreak of the Spanish Civil War, shortly after losing his seat in the Cortes at that time, the Spanish Falange was declared an illegal organization by the Republicans. They banned the party, arrested its leaders and closed down its press. Primo de Rivera was arrested on June 5th 1936 and incarcerated in Alicante Prison by the puppet mercenaries of the State (police), in the power of his opponents. The Falange grew into one of the most powerful movements in Spain while José Antonio was in prison.





Primo de Rivera was tried for his part in the rebellion. He was given a summary trial for conspiring against the Republic and leading a Fascist-based organization and condemned to death. On November 18th 1936, José Antonio wrote, "Condemened to death yesterday, I pray God that if He does not still spare me from coming to that last trial, He may preserve in me up to the end the seemly submission with which I contemplate it, and that in judging my soul He may apply to it not the measure of my merits but that of His infinite Mercy''. 





The circumstances surrounding Jose Antonio’s death are very peculiar. The Republican government had grown anxious of the rise in power of the Fascists. A Fascist crackdown was implemented. Fearful of what Jose Antonio might impress upon his followers to do, the Republican government kept him in jail for several months. In his Last Will and Testament Jose Antonio notes that it was not until five to six days before he wrote this statement that he was informed of the charges upon his indictment. On November 20, 1936, Jose Antonio Primo de Rivera was marched out of his cell in Alicante prison and with a crucifix in his hand and "prayer on his lips" and forgiveness for the enemies about to murder him was executed by a firing squad. José Antonio died like a Man, he died a Hero, a Martyr and a Saint. His death was not reported until one year later and his remains were unknown. 









News of his death was suppressed until a year later. The unknown location of his body inhibited relocation from the Alicante prison cemetery until his brother Miguel, being released from prison, was able to provide information. Before Miguel’s statement of the events, the Republican government had tried to cover up the execution by claiming that there had been a mob that broke into the jail and that is was the mob which killed Jose Antonio. 





The death of Jose Antonio led to the death of his Falange. The Falange that would precede him would go through vast changes . There was much bickering over who would succeed Jose Antonio. A man, most unworthy of the position, named Hedilla led the organization for only brief period of time. For Franco was looming in the background, growing more victorious. Eventually the Generalissimo declared himself the jefe nacional and, on April 19, 1937, changed the organization into the Falange Espanola Tradicionalista y de las Juntas de Ofensiva Nacional-Sindicalist.





Finally, after three years of lies, Jose Antonio was given his due respect in 1939. His remains were excavated and moved to the Escorial Monastery. Planes dropped wreaths on the Alicante cemetery, and Franco broadcast a tribute to the dead leader. A huge funeral mass was held that lasted for 10 days and included a 284-mile procession with his coffin on Fascist shoulders. Mussolini had Italian Fascists personally carry a bronze wreath to his grave. Jose Antonio was buried at the Escorial Monastery in the Guadarrama Mountains among Spain’s king and queens. After Franco had built the Valley of the Fallen his remains were moved there on March 30, 1959 for the last time.





General Franco's party treated José Antonio as a martyr to gain the support of the National Revolutionary movements followers. Merged with the Carlist militia by Francisco Franco in 1937, the organization was renamed Falange Española Tradicionalista and was made the official party of the Nationalist state. It was a much less independent force than Italian fascism, however, and was exploited and manipulated by Franco. From the middle of World War II on, the party grew steadily weaker, and Franco sought to make it a kind of bureaucratic nationalist front. The Falange movement itself was diluted and any vestiges of the old revolutionary spirit were eradicated in order to appease the Roman Catholic Church and the military. By the early 1970s it had virtually no influence. Jose Antonio Primo de Rivera's articles and speeches help to form some of the doctrine of Franco's Nationalist movement; but like any and all mainstream political organisations, they could not truly bread beyond conventionalism and institute the truly Revolutionary aspects of the doctrine that would have made Spain a true Nation of the People.





Hence with everything thus stated it is difficult to image that even today people carelessly throw around a word as powerful as ‘Fascist’. This term has been loosely used to label anyone person or organization of the Right that is seen as revolutionary, anyone who loves their country above all else, and anyone who approves of an authoritarian government. Today, patriotic middle class Christians that believe in individual responsibility seemed to be labeled Fascists or Fascist sympathizers. Julius Evola has commented that "fascism has undergone a process which can be called mythologization, and the attitude which many adopt towards it is of a passionate and irrational kind rather than a critical, intellectual one". In a note that was eventually published in the Spanish Press on the 10th of December 1934, Jose Antonio clearly states that the "Falange Espanola de las J.O.N.S. is not a Fascist movement. It has certain coincidences with Fascism in essential points which are of universal validity; but it is daily acquiring a clearer outline of its own, and is convinced that by following this path and no other it will find its most fruitful possibilities of development". Even at the end of his life he was intensely frustrated with the political name-calling and bullying. "It astounds me that after three years the immense majority of our countrymen should persist in judging us without having begun to show the least sign of understanding us, and indeed without having even sought or accepted the slightest information".





It is no wonder that in this day and age of immorality and anti-heroes, that José Antonio stands out like a Beacon of Light with an ever growing popularity and following throughout, not only Spain but the rest of the World as well.





Rivera's Obras completas ("Complete Works") appeared in 1944













Source : Integral Tradition


The Ultimate Sacrifice






"Fascism must have its missionaries, that is, men who know how to convey the uncompromising faith and fight to the ultimate sacrifice for their faith. Every revolution has three stages: it begins with the mystical, it continues with the policy, you end up with the administration. When a revolution becomes an administration, one can say it's over, liquidated ..."





Mussolini about the School of Fascist Mysticism


Sunday, November 18, 2018

The history of our folk is our holy scripture






"As basis of your faith you take the history of a foreign folk, precisely the Jews. Don't you have any history of your own? Must you then always search for the foreign, where the native lies so close?





The history of our folk is our holy scripture. It is written with blood. When I today look into the Old Testament with non-Christian eyes, this unholy scripture, then I am gripped by a sacred rage how long one fed us Germans with this scoundrel stories; in us simply, blind, harmless Germans killed the faith in ourselves so that Jewry would appear in the right light.





Between the lines I then see the Jew grinning, the eternal denier and destroyer, this parasitical, chosen devil folk. As long as we were not seeing, so long were we poor."





-- Kurt Eggers


Solitude



Nikolai Yaroshenko, “Mt. Elbrus in the Clouds,” 1894




"Loneliness expresses the pain of being alone and solitude expresses the glory of being alone."





Paul Tillich


Saturday, November 17, 2018

This is the Truth - This is the Myth






"The world is to be cleansed, returned to its pre-Christian state.





Accordingly, education will be reoriented toward pagan and Mediterranean values.





Christianity, denying classical harmony, the sense of autarchy and of absolute limit, the sense of Olympian superiority, of Dorian simplicity, has prepared the ground for a world of the obsessed and the shackled.





The new Asian faith was not the continuation of Rome, it deformed Rome - it did not often hesitate to identify the city of Caesar with the Beast of the Jewish Apocalypse and the Whore of Babylon.





We are finished with every compromise, with every weakness and with every indulgence toward everything that, derived from its Semetic-Christian root, has infected our blood and our mind.





Without the return to such a tradition there is no liberation, there is no true restoration, and the conversion to the true values of spirit, power, hierarchy and Empire is not possible.





The primordial forces of our race place us today, at this decisive phase for the history of the West, for the last time confronting the dilemma: loyalty or treason. Our restoration is an empty word if it is not, first of all, a "solar" restoration, a restoration of pagan spirituality.





Without the return to such a tradition there is no liberation, there is no true restoration, and the conversion to the true values of spirit, power, hierarchy and Empire is not possible.





This is our truth. This is the “myth” that we pagans oppose to the superstition of Galilee, the myth that we affirm today as central to the values of our race and to the restoration of the imperium in the West."





Julius Evola - "Imperialismo Pagano" (1928)