Sunday, December 30, 2018

Legion of St. George - Obedient Unto Death 2018


http://www.rampageproductions.co.uk/





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

Christianity is metaphysical Communism!






“This circling planet-ball is no navel-contemplating Nirvana, but rather a vast whirling star-lit Valhalla, where victorious battlers quaff the foaming hearts-blood of their smashed-up adversaries, from the scooped out skull goblets of the slain in never-ending war.” – Might Is Right by Ragnar Redbeard, p. 52.





“As far as Sociology is concerned, we must either abandon our reason or abandon Christ.” – Might is Right – Ragnar Redbeard 1890





Christianity is spiritual egalitarianism. Does this statement perplex you? Allow me to explain. Egalitarianism (égal, meaning ‘equal’) aka equalitarianism is the view that all humans are equal in fundamental worth or social status.





Christians argue that all people are “made in the image of God” and are therefore of equal value regardless of race, sex, or disability. Though a few denominations within Christianity may exclude women from certain roles and ministries, woman are nonetheless considered to be equal in moral value and status.





In Christianity race is deemphasized and the ultimate destination of the “immortal soul” is seen to be of primary importance. It is a universalist religion in the sense that it extends its doctrine of love and redemption to the entire world.





In Matthew 28:19 Jesus commands his followers to “Go therefore and make disciples of all nations”.





Racial in group preferences are simply anti biblical.









Try as they may, the Christian identity movement within the alt right cannot escape the reality of Christian egalitarianism and universalism within the NT.





In Galatians Paul writes “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.”





“all are one” is clearly another way of saying “all are equal”.





In Acts 1034-35 the Apostle Peter wrote “Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him.”





This sounds very much like what MLK said in his now infamous “I have a dream” speech: “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.”





Thus we see this “judge people by the contents of their character” line bandied about by right wing politicians and even level headed Fox new personalities like Tucker Carlson.





Indeed, the modern western notion of equality owes its very existence to Christianity. On this matter Nietzsche stated, “[a]nother Christian concept, no less crazy, has passed even more deeply into the tissue of modernity: the concept of the ‘equality of souls before God.’ This concept furnishes the prototype of all theories of equal rights…”









Because of Christianity, this Egalitarianism is so inbeded within the fabric of modern thought that even most of those who identify as skeptics and atheists consider it “common sense”. To many, it is just a self evident, sacrosanct—undeniable truth. To question it, is to become a social pariah, an un couth barbarian of thought.





Christianity is not only egalitarianism but a kind of metaphysical communism. Karl Marx – in his 1875 Critique of the Gotha Program wrote “From each according to his ability to each according to his need.”









Now compare this with the following verses ; Acts 4:32–35 reads: “All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had… For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles feet, and it was distributed to anyone who had need”.





 Acts 11:29 states: “29 Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea”.





Acts 4:35: “[…] to the emissaries to distribute to each according to his need”.





Am I saying that Christianity is exactly like communism? No, I’m saying that Christianity and communism and Marxism share many of the same core values and ideals. Clearly the above NT passages don’t condone forced communism (or forced wealth redistribution), but it does seem to see voluntary communistic altruism as ideal.





After all, the early Christians in Acts were supposedly “filled with the Holy Spirit” and if such altruism is the result, then clearly it is not inaccurate to say that such extreme altruistic voluntary wealth redistribution is a Christian ideal. Greed is seen as “evil” and human inequality is clearly not a Christian ideal.





As with communism, the Christian ideal is a conflict free existence of one equal and harmonious herd. Marxists think this ideal can be achieved on earth, and Christians think it can only be achieved in Heaven due to man kinds imperfect nature.





Consider the following passage “And he shall judge among the nations, and shall rebuke many people: and he shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” – Isaiah 2:4





“Swords into plowshares” statue created by Soviet artist Evgeny Vuchetich and presented to the UN in 1959.




Because Christianity sees equality as ideal, it demonizes human nature. The Christian is made to feel bad conscience (guilty) over his natural human inclinations because they fall short of this impossible egalitarian standard. He is expected to love his nieghbor as himself, to not care about biological differences, to suppress his tribal nature, to ignore his inner will to power etc. Secular egalitarianism on the other hand has a tendency to deny any biological facts (race realism) that conflicts with their cherished Welt·an·schau·ung.





Similarly, anarcho capitolists and Voluntaryists are equally delusional. For they to have a very mistaken view concerning the nature of man. They to are blind ideologues. This is why they deny the neccisity of government force. The NAP itself presupposes equality as a value.





All forms of egalitarianism are doomed to failure. Every organism seeks power, yes, even at the expense of other organisms.





Or as Nietzsche put it





“To refrain mutually from injury, from violence, from exploitation, and put one’s will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given (namely, the actual similarity of the individuals in amount of force and degree of worth, and their co-relation within one organization). As soon, however, as one wished to take this principle more generally, and if possible even as the FUNDAMENTAL PRINCIPLE OF SOCIETY, it would immediately disclose what it really is–namely, a Will to the DENIAL of life, a principle of dissolution and decay. Here one must think profoundly to the very basis and resist all sentimental weakness: life itself is ESSENTIALLY appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the least, putting it mildest, exploitation… if it be a living and not a dying organization, do all that towards other bodies, which the individuals within it refrain from doing to each other it will have to be the incarnated Will to Power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendancy– not owing to any morality or immorality, but because it LIVES, and because life IS precisely Will to Power.” – BG&E section 259.





Life is will to power! To deny this, is to deny life itself, and the fundamental facts of human history, as well as current reality. Where altruism does exist, it exists as a means to power (social advantages, passing on one’s genes etc) by being part of an in-group. Altruism only works in a family, a tribe, or to some extent a homogenous nation. But communistic altruism can’t work anywhere. Diversity is not compatible with man’s tribal nature. Man is an intelligent, self interested, power hungry beast. Not because he is “immoral”, but because he lives, and life simply is — will to power!





Those naive enough to extend their in-group to the entire world are easy prey. The people in charge of making sure everyone is “equal” always end up having everything, while everybody else is forced to eat dirt cookies.





What most people call “inhuman” is actually very “human”. Most people see “humane” as a synonym for compassionate and benevolent treatment, and this is because they have a very mushy egalitarian view of human nature. They deny and omit the parts of human nature that goes against their airy fairy altruistic ideal of humanity. They think that in-group preferences are the product of bad parenting, but it is an innate inseparable part of our primate species.





Ideology blinds people from seeing what is right before their eyes!









We at the RedBeard Right not only accept the facts of human nature, but we embrace them in all their brutality and exploitation. We are not delusional earthly or metaphysical Christers. We do not share their ideals and we piss on their “Thou shalt nots”!





We see existence as Valhalla, a place of feasting and fighting. A massive battlefield of competing wills to power and supremacy. We recognize the human animal need for conquest and power, for inequality and hierarchy. For struggle and strife, for tribal identity, and group homogeneity. Ideals and beliefs by themselves are not enough.





We don’t try to make ourselves conform to impossible sappy humanitarian notions, and then flog ourselves when we fall short. We save such life abasing masochism for Christtards. Equality is for mediocre delusional herd animals, slaves, and degenerate weaklings!





We extol the virtues of discrimination, hierarchy, and violence! And we have no moral reservations about speaking the language of force to attain our ends.





If white nationalists are not going to repeat the blunders of the past and of this present decadent age, they must reject egalitarianism in all its forms.





Christianity is a venomous denial of life. The Christian slave pox must be eradicated!





“All ethics, politics and philosophies are pure assumptions, built upon assumptions. They rest on no sure basis. They are but shadowy castles-in-the-air erected by daydreamers or by rogues, upon nursery fables. It is time they were firmly planted upon an enduring foundation. This can never be accomplished until the racial mind has first been thoroughly cleansed and drastically disinfected of its depraved, alien and demoralizing concepts of right and wrong. In no human brain can sufficient space be found for the relentless logic of hard fact, until all pre-existent delusions have been finally annihilated. Half measures are of no avail, we must go down to the very roots and tear them out, even to the last fiber. We must be, like Nature, hard, cruel, relentless.
Too long the dead hand has been permitted to sterilize living thought – too long, right and wrong, good and evil have been inverted by false prophets. In the days that are at hand, neither creed nor code must be accepted upon authority, human, superhuman or ‘divine’. (Morality and conventionalism are for subordinates.) Religions and constitutions and all arbitrary principles, every mortal theorem, must be deliberately put to the question. No moral dogma must be taken for granted – no standard of measurement deified.”





– Might Is Right – Ragnar RedBeard





http://www.redbeardright.com







Friday, December 28, 2018

Overman is an eternal child






“In paganism, the human being is by nature innocent. Certainly, over the course o his life he will have responsibilities to assume. One or another of his actions, by implicating him in a situation or a conformation of given facts, may cause a feeling of fault to arise within him. But this feeling always results from voluntary choices he has made. Man does not inherit at birth any guilt, any imperfection bound to his very condition (other than those of his psychic or physiological limitations, which are exempt from moral implications). He is at the onset pure innocence—innocence incarnate. And it is this innocence which he puts into action like the seriousness a child puts into play. He transforms action into game. Because only the game is truly serious: the game of man, the game of being, the game of the world. The game is fundamentally innocent, beyond good and evil. When he describes the Trojans’ assault on the wall the Achaeans erected to protect their camp, Homer himself compares the actions of the god Apollo to a children’s game. Montherlant said that the game “is the sole form of activity that should be taken seriously.” Lastly, Schiller declares: “Man is not fully man except when he plays.” This is why it is the child who is the closest of all people to the overman. The world of the overman, to paraphrase Montherlant, is a world whose prince is a child. It is a world instituted beyond good and evil, a world where the moral sense of action is a matter of indifference with respect to the action itself. “To desire indifferently,” Montherlant says, “is the very essence of play.” Aedificabo et destruam.”





Alain de Benoist, On Being a Pagan


Thursday, December 27, 2018

The Swastika






By Julius Evola





Various authors have written about the symbol that the new Germany has made into its emblem. We take up the subject here only to treat it from a special point of view, essentially considering the primordial traditions and the universal higher meanings potentially contained in that symbol.





First of all, where does the swastika come from?And is it true that it is the symbol of a specific race, namely of the Aryan or Indo-Germanic race? This is what was believed in some circles in the nineteenth century, and some continue even today to assume it to be the case. Ernst Krause and Ludwig Müller argued that the symbol in ancient times was specific to the Indo-Germanic peoples. However, this thesis has proved to be untenable. This is because of the diffusion of the symbol, which has been demonstrated by later research. In 1896, the American Thomas Wilson drew a map which clearly shows that the swastika is to be found even in places – California, Korea, Mesopotamia, Central America, Japan, North Africa, and so on – that certainly do not correspond to the ancient settlements of the Indo-Germanic race as it was conceived at that time. Nor should we forget that the symbol in question is also found in Italic prehistory (engraved, for example, on certain ritual axes found in Piedmont and Liguria) long before the appearance of the Germanic peoples, and appears in Rome, even on some some Imperial coins.









The Samarra bowl, Samarra, Iraq, ca. 4000 BC, Pergamonmuseum, Berlin.




Furthermore, there is a fundamental consideration that must be made, namely, that every true symbol is by nature universal. Thus, however much a symbol may be predominantly used by a particular race or religion, this use can never constitute a monopoly. This applies to symbols such as the circle with a point at its center, the five- or six-pointed star (wrongly believed to be an exclusively Jewish symbol), the simple cross, and so on, including the swastika or hooked cross [German Hakenkreuz], or whatever one wishes to call it. If the problem is now posed concerning which race originally originally adopted the latter symbol, rather than referring to the Indo-Germanic, Indo-European, or (in the general sense) Aryan race, it is necessary to refer to an even more ancient and primordial human race, which some call pre-Nordic and which we term Hyperborean. This race goes back many thousands of years before the Common Era and, in fact, not without reason, some have called the swastika das Gletscherkreuz, the “cross of the glaciers,” this sign already appearing at the end of the Ice Age, when the migrations of the aforementioned Hyperborean race began. These migrations, to the extent that it has been possible to reconstruct them with a certain verisimilitude, partly explain the presence of the swastika in areas which later were inhabited by races that were different from the descendants of that primordial human race. One may therefore assume that the symbol has in some cases has been transmitted, while in other cases, it may have presented itself independently to the human spirit, precisely because of the aforementioned universal and objective character of every true symbol.









And now we come to the meaning of the swastika. According to the most current interpretations, it is a solar symbol and a symbol of fire. As a solar symbol, it is thought to express the rotating movement of the Sun. It is thought to be a symbol of fire because its shape is supposed to reproduce that of the wooden tools with which, by means of friction, fires were lit in ancient times among some Aryan peoples. This is the more external interpretation; it can, however, serve as a basis for higher interpretations, in correspondence with that hierarchy of meanings which every true Traditional symbol always contains within itself.





First of all, the swastika as a solar symbol leads us back to the solar cult. Thus it occurs, for example, as a symbol of Vishnu, and is found on prehistoric ritual objects, linked to “Uranic” (sky) cults such as that of the thunderbolt. At this point, however, we must immediately guard ourselves against the “naturalistic” prejudice  –that is, the assumption that the great ancient civilizations, in their religions, were merely superstitiously divining natural phenomena. Precisely the reverse is true: In those ancient cults, these phenomena of nature were mighty cosmic symbols of spiritual forces – and only “positivistic” obtuseness succeeded in making people believe anything else, in spite of the great quantity of precise and concordant testimonies that, in this regard, may be found in the most diverse civilizations.





Starting from this observation, the solar cult should therefore be understood to essentially refer to a luminous spiritual force, to that same force by virtue of which, using an analogous symbolism, one was able to speak of a life which is the “light of men.” And in Romanesque imagery, we find the swastika associated with the “Tree of Life.” This religion of light – with the frequent recurrence of the “solar” motif, and, in its highest forms, of the Olympian motif – is characteristic of all the major Aryan civilizations created by the aforementioned Hyperborean race. The religion of light is opposed to the “telluric,” demonic, or feminine-naturalistic character of the cults of non-Aryan races, which focused above all on the invisible forces symbolized by the elements, by the earth, by the animal world, and by chthonic vegetation.





Let us now move one further step forward, first of all noting that an intimate relationship was always conceived to exist between the Sun and the divine fire, as is confirmed especially by the ancient Aryan testimonies of the East and West. Secondly, let us recall the other relationship conceived between – on the one hand – kingship; the function of sovereignty [imperium] in general; the characteristics of a dominating super-race, race, or caste; and – on the other hand – the solar motif. In primordial traditions, this appears very distinctly: we find a solar “mysticism” of kingship and glory. Like the agni-rohita, the Vedic fire, like the ancient Egyptian ânshûs, is the “royal conquering force,” an igneous fluid of power and life that was an attribute of kings, and like the Aryo-Iranian hvarenô is a celestial flame, a solar fire of which the whole Aryan race is the bearer, but which was above all concentrated in its leaders. Cumont has demonstrated that the small golden statue that was transmitted from one Roman emperor to another as a sign of power is a personification of this same mystical, fateful force, which among the Hellenes had become that of the “destiny” of a city or a nation.









On the basis of these ideas, one of the higher meanings of the symbolism of the swastika immediately becomes clearer: It may refer to a principle that generates fire and flame – but in a higher sense; it is that flame and fire which point back to the Aryan cult of the Sun and of light; it is that symbolic fire which played such an important part in the ancient patrician family cult;, it is the mystical fire, finally, which finds its supreme manifestation in leaders and sovereigns. Therefore, in the highest sense, the swastika, the “cross of the glaciers,” could be called the mysterious seal of primordial spirituality itself, which then manifested itself and ignited in the various dominant castes or races, affirming itself in the face of inferior forces and races in a whole cycle of ancient civilizations. Therefore, it can only refer through distant analogy to the material instrument once used to generate fire and flame. The sacral and spiritual meaning remains in the foreground.





Related to this, we must now say something about the swastika as a “polar symbol.” Let us hasten to warn the reader that, although we have spoken of Hyperborean races and glaciers, we are not speaking of the Arctic regions here. Instead, we are referring to the symbolism of the pole, which, in the Primordial Traditions, is also strictly connected with the idea that one had of the true sovereign function. According to this view, the head represents stability, the immobile point around which the orderly movement of the forces that depend on it occurs. Thus, for example, in a text by Confucius we read: “He who dominates through the celestial virtue resembles the pole star: it stands firm in its place, while all the stars turn around it.” Here, we can see that the Aristotelian notion of the so-called “unmoved mover” takes up the same idea in theological terms (of the one who sets in motion without himself moving): an idea which, moreover, we find again in a particular Aryan doctrine, that of the cakravartî.





The cakravartî represents a kind of limit-form of the Imperial idea. It is the figure of a “universal sovereign” or “king of the world” in general. The term, however, literally means “he who turns the wheel” – which in this context means the wheel of the regnum [kingdom, empire, Reich] – himself appearing as the center, pole, or fixed point that supports the wheel’s regular motion. We have, then, a double motif: on the one hand, the idea of a spinning movement, which in some cases also appears as an irresistible and overwhelming force (according to that ancient doctrine, those who are predestined to sovereignty have a vision of a whirling celestial wheel); on the other hand, the “polar” idea, that is, that of a still point, of something calm, perfectly mastered, “Olympian,” testifying to a superior nature.





In the sign of the swastika we can find precisely these two elements. Guénon has rightly pointed out that if, in a certain sense, it can be considered a symbol of movement, it is not a matter simply of movement, as some claim, but of a rotational movement around a center or an immobile axis: and it is this fixed point that is the essential element to which the symbol in question refers. The same must apply, then, if the movement refers to the Sun: This is not a symbolism having to do with the perennial story of the birth and the decline of light, but a sign that, beyond that cyclical movement of the Sun, conceives of this power as something central, immutable, or Olympian, to the point of being – if you will – a confused anticipation of the modern Copernican view, but arrived at through religious meanings. Apart from this, the meanings already indicated above are confirmed in this symbol. It is also a “polar” symbol. From earliest prehistory, it bore within itself those unmanifested meanings, which had to unfold in the luminous cycle of the Aryan mythologies or sovereignties – or when not Aryan, in any case derived from the aforementioned Primordial Tradition.









Moreover, it may be noted that “polar” symbolism was traditionally also applied to certain civilizations or organizations when they incarnated the significance of “centers” in history as a whole. Thus, as is known to all, for example, the ancient Chinese empire was called the “Middle Kingdom”; Mount Meru, the Mount Olympus of the Indo-Aryans, was, as the seat of the divine forces, considered to be the “pole” of the Earth; the symbolism of the so-called omphalos, which was applied to the center of the ancient Doric-Apollonian tradition of Greece, to Delphi, brings us back to the same meaning; Asgard in the Nordic-Germanic tradition, which was held to be the mystical homeland of the Nordic royal lineages up to the time of the Goths, is identified with Midgard, which means precisely dwelling, or land, of the center. Even the name of Cuzco, the center of the Inca solar empire, seems to express, like the omphalos of the Hellenes, the idea of “centrality.” These elements are susceptible to interesting developments as part of what we might call a “sacred geography.” In any case, it is important to note the close relationship between these various manifestations and a single fundamental idea.





In any case, going back to the double element comprised by the swastika, as well as similar signs (the three-armed wheel of the triskelion and some rose windows of Gothic cathedrals are traces of the same symbolism), we can summarize the highest spiritual meaning of the symbol: The rotating swastika manifests the dynamism of a vorticose and overwhelming force (the wheel), generating light and fire, the “Uranic” flame, the solar flame, while remaining, in its center, a commanding calm, an immutable stability – the latter corresponding, on its plane, to the fundamental condition of every true regere [Latin“to rule,” from Proto-Indo-European root *reg-, “to move in a straight line,” in contrast to the aforementioned rotating movement] and of every great organization of the forces of history.









We can now ask ourselves to what extent knowledge of these higher meanings and, in general, of the traditions to which we have referred here played a part in the choice of the swastika as the emblem of Germanic National Socialism. In this decision, we believe, a “subconsciousness” has above all acted – and this is not the only case in which, today, through an obscure instinct, primordial symbols have come to light again and been brought to new life without any knowledge of the deeper meanings sealed within them. On the contrary, in processes of this kind, entirely contingent elements often play the part of “occasional causes,” a part which, however, only diminishes the value of the result from a very superficial point of view. Thus, in the case of Germany, there is no doubt that the symbol treated here was first suggested by certain anti-Judaic currents, which defended very simplistic and militant political adaptations of the Indo-Germanic and Aryan myth, in a one-dimensional form which has already been rendered antiquated by serious research. Also, as far as meanings go, if Hitler, at the time of writing Mein Kampf, believed that he could use the swastika to symbolize “the mission of the struggle for the victory of the Aryan man, and, by the same token, the victory of the idea of creative work, which as such always has been and always will be anti-Semitic,” we see that he did not go beyond a quite relative level. Subsequently, in Germany the symbol has been written about from a point of view that is not merely political. It has, however, rarely been considered in its most universal meanings: Indeed, as far as we know, it has not always been the Germans who have highlighted the most interesting aspects of the “cross of the glaciers.” Moreover, to be honest, the same could be said of certain equally primordial symbols, such as the axe in the fasces, which has been taken up by Fascism. Once again, it seems to have been a matter of instinct and “race,” rather than of precise knowledge. It will therefore be interesting to see if circumstances and callings will ensure that the most profound, spiritual contents of the signs in question will awaken corresponding forces, so that the symbols themselves will become active in history.





The Sanskrit name svastika can also be interpreted as a monogram made up of the letters which make up the propitiatory formula suasti. The meaning of this Indo-Aryan formula is the equivalent of the Latin bene est, or quod bonum faustumque sit – that is to say: “may that which is good and auspicious, be.” Thus, the symbol in question also contains the best conceivable auspice in regard to the future developments of the great world movement which the two Axis nations have brought forth, rising again precisely under the sign of the Axe and the “cross of the glaciers.”





Source: Augustea, June 1942


Wednesday, December 26, 2018

Distant Echoes of the Eternal Strife



ODRERIRS SKALD






"Music is like a Limitless Ocean, a Thread that Unites the Worlds, a sacrifice to the Father of Battles - this is the moral of deadly sounds extorted by the Soul. This Meaning has been lost and forgotten long ago. There is just a poor mimicry left that amuses the crowd. Music, like a magic tracery absorbing the Universe, gives the birth to new movements, new stellar flares, new raging Storms. All the Space is filled with it; you just need to hear it through your Feelings and Perception. 
Music is a contact with the Ancient world through the Pureness of the Open Sphere of Spirit. Only the sounds of the Fire Movement live forever charming with its picture the Greedy Soul of Search. The sound traceries reflect the Sough of the Winds of Mortality, the Howl of Sea Storms, the Mysterious Atmosphere of Forest, Illimitable Spaces of Battles - they are all natural like all the primitive surrounding us. They bestow Birth and Death, Delight and Fear, Pleasure and Pain. Looking through your Perception of Reality at the Abyss of Worlds you can feel the intricacy of sounds around you. Music cannot be simple or complicated, good or bad, since it is exclusive and unchangeable by virtue of its Genuineness. Everyone feels music according to their perceptions. Everyone slopes over music according to their Epiphany of Spirit. Only the sounds of the Fire Movement can charm to the end of time uncovering the Vastitude of the Headlong Flight. This verity has been forgotten and distorted long ago in order to satisfy miserable self-indulgence and strengthen personal status. Music is Great Art, a Higher Magic of Inspiration…”





Ulv Gegner Irminsson, 2000


The Man Against modern times






"Hitler’s personal qualities, which clearly come through in Mein Kampf, are painfully striking in these »modern« times. Total honesty, total conviction, total courage. No compromises and no evasions."





James Mason, Siege


Tuesday, December 25, 2018

Bloodline Legacy


https://fascfash.tumblr.com/

Romanian Revolution in pictures, 1989


Romanian demonstrators sit on top of a tank as it passes in front of a burning building, December 22, 1989.




Nicolae Ceausescu ruled Romania for 21 years, earning a reputation as a brutal dictator. During his reign he developed the largest network of spies in Eastern Europe, silenced his opposition with a secret police force known as the Securitate, and eventually threw the nation into tremendous debt and economic turmoil.





Ceausescu maintained an independence from the Soviet Union that was unparalleled in the Eastern Bloc. In the late 1980s, as the Soviet Union and Eastern Bloc countries began to liberalize, Ceausescu maintained his hardline policies. In 1981, Ceausescu began an austerity program designed to enable Romania to liquidate its entire national debt ($10 billion). To achieve this, many basic goods, including gas, heat and food were rationed, which drastically reduced the standard of living in Romania. The secret police, Securitate, had become so ubiquitous as to make Romania essentially a police state. Free speech was limited and opinions that did not favor the Communist Party were forbidden. Even by Soviet bloc standards, the Securitate was exceptionally brutal.





An anti-Communist civilian fighter armed with a Kalashnikov AK-47 chases the supposedly Securitate secret police agents loyal to the communist power during a street-fighting.




A group of anti-Communist civilian fighters along with a Romanian soldier supporting anti-Ceausescu’s activists, protect themselves behind an armoured personnel carrier from snipers fire shot by the supposedly Securitate secret police agents loyal to the communist power .




Soldiers run for cover during crossfire between pro-Ceaucescu troops and anti-regime supporters near the Republican square in Bucharest.




The Romanian Revolution was swifter and more violent than the other Eastern Bloc revolutions of 1989. It began on December 15 in Timisoara, when demonstrations support of dissident Hungarian priest Lazlo Tokes rapidly fomented widespread protest. Since Romania did not have riot police (Ceausescu, who genuinely believed that the Romanian people loved him, never saw the need for them), the military were sent in to control the riots because the situation was too large for the Securitate and conventional police to handle. However, the chief of minister of defense, sent soldiers in without live ammunition. The army failed to establish order.





The next day, trains loaded with workers originating from factories in the South arrived. The regime was attempting to use them to repress the mass protests, but after a brief encounter they ended up joining the protests. One worker explained: “Yesterday, our factory boss and a Party official rounded us up in the yard, handed us wooden clubs and told us that Hungarians and hooligans were devastating Timișoara and that it is our duty to go there and help crush the riots. But I realized that wasn’t the truth”.





View of tanks and damaged buildings in Bucharest’s central square during the Romanian Revolution.




A Romanian soldier loads his automatic rifle as another shoots during heavy fighting against pro-Ceausescu troops in central Bucharest. View of tanks and damaged buildings in Bucharest’s central square during the Romanian Revolution.




An anti-Ceaucescu revolutionary makes a V-sign as demonstrators lie on the ground to escape from the crossfire between the pro-Ceausescu troops and anti-regime supporters.




Members of special troops lie dead in front of their armored vehicles after being shot by the army in the Bucharest suburb of Taberei.




On the morning of 21 December Ceausescu addressed an assembly of approximately 100,000 people, to condemn the uprising in Timișoara. Party officials took great pains to make it appear that Ceausescu was still immensely popular. Thousands of workers were bussed into the square under threat of being fired. They were given red flags, banners and large pictures of Ceausescu and his wife. The crowd were given orders on where to stand, when to applaud and what to sing. The front rows of the assembly were made up of low-level Communist Party officials and members who acted as cheer-leaders.





Ceausescu blamed the Timișoara uprising on “fascist agitators”. However, Ceausescu was out of touch with his people and completely misread the crowd’s mood. The people remained unresponsive, and only the front rows supported Ceausescu with cheers and applause. Eight minutes into the speech, some in the crowd actually began to jeer, boo, whistle and utter insults at him. In response, Ceausescu raised his right hand in hopes of silencing the crowd; his stunned expression remains one of the defining moments of the end of Communism in Eastern Europe.





The entire speech was being broadcast live around Romania, and it is estimated that perhaps 76% of the nation was watching. Censors attempted to cut the live video feed, and replace it with Communist propaganda songs and video praising the Ceausescu regime, but parts of the riots had already been broadcast and most of the Romanian people realized that something unusual was in progress. His security guard appeared, disappeared and, finally, hustled Ceausescu off the balcony. At that very moment, many everyday Romanians saw the weakness of Ceausescu’s regime for the first time.





“It is as if, in that moment, everyday Romanian’s saw the possibility, saw the reality of the weakness of Ceausescu’s regime”, according to the Center for History & New Media. “Those moments of Ceausescu’s weakness and the power of popular pressure explain why, a mere 48 hours later, Ceausescu was attempting to flee Romania, all power lost”.





Tanks guarding the government buildings.




Romanian demonstrators gathered in front of the headquarter of Romanian Communist Party in Bucharest.





Tanks in front of a burned government building.




The following day, violence erupted on the streets of Bucharest. Senior generals gave up their support for Ceausescu, and the remaining loyal sections of the army and Securitate were overrun. At approximately 09:30 on the morning of December 22, Vasile Milea, Ceausescu’s minister of defense, died under suspicious circumstances. A communique by Ceausescu stated that Milea had been sacked for treason, and that he had committed suicide after his treason was revealed. The most widespread opinion at the time was that Milea hesitated to follow Ceausescu’s orders to fire on the demonstrators, even though tanks had been dispatched to downtown Bucharest that morning. Milea was already in severe disfavor with Ceausescu for initially sending soldiers to Timișoara without live ammunition. The rank-and-file soldiers believed that Milea had actually been murdered, and went over virtually en masse to the revolution. The senior commanders wrote off Ceausescu as a lost cause and made no effort to keep their men loyal to the regime. This effectively ended any chance of Ceausescu staying in power.





As crowds stormed Communist Party headquarters, senior officials directed the Ceausescus to escape by helicopter; the shaken couple was said to be carried aboard by bodyguards shortly after noon. The helicopter was forced to land before it could reach its intended destination because of reports that the army would shoot it down.





People gesturing towards a helicopter in which the country’s communist dictator Nicolae Ceausescu fled the Romanian Communist Party Central Committee headquarters.




The Ceausescus were taken to a military base in Tergoviste and held for three days. In the chaos of Ceausescu’s ouster, the newly formed National Salvation Front (NSF), a loosely aligned organization of anti-Ceausescu forces, took control of the government with former Communist Party member Ion Iliescu as its leader.





On Dec. 24, NSF leaders met secretly in a Defense Ministry bathroom and decided to try the Ceausescus before a military court in Tergoviste on Christmas Day. “The verdict, though not stated, was clear, since the firing squad traveled in the same helicopters with the judges”, writes The New York Times. After just a one-hour trial, with Iliescu present, the Ceausescus were found guilty of genocide and other crimes, and sentenced to death. They were placed against a wall and, before they could be blindfolded, shot multiple times by three soldiers. Others present would fire shots at the couple after the execution.





“They said they wanted to die together so we lined them up, took six paces back and simply opened fire”, described Octavian Gheorghiu, a member of the firing squad. “No one ordered us to start, we were just told to get it over with”. The next day, the NSF released video of the trial and pictures of the Ceausescus’ dead bodies. That same day, the lingering violence in Bucharest came to an end.





The Ceausescus were placed against a wall and, before they could be blindfolded, shot multiple times by three soldiers.






A young man waves a Romanian flag with the communist symbol cut out over Bucharest’s Republic Square on 26 December 1989, the day after Ceausescu was shot.




Interesting facts





  • The total number of deaths in the Romanian Revolution was 1,104, of which 162 were in the protests that led to the overthrow of Nicolae Ceaușescu (16–22 December 1989) and 942 in the fighting that occurred after the seizure of power by the new political structure National Salvation Front (NSF). The number of wounded was 3,352, of which 1,107 occurred while Ceausescu was still in power and 2,245 after the NSF took power.
  • The Ceausescus were executed at 4:00 pm local time at a military base outside Bucharest on 25 December 1989. The firing squad began shooting as soon as the two were in position against a wall. In 1990, a member of the National Salvation Front reported that 120 bullets were found in the couple’s bodies. The firing happened too soon for the film crew covering the events to record it in full; only the last round of shots was filmed.
  • Before the sentences were carried out, Elena Ceausescu screamed, “You motherfuckers!” while being led up against the wall; at the same time Nicolae Ceausescu sang “The Internationale”. The Ceausescus were the last people to be executed in Romania before the abolition of capital punishment on 7 January 1990.
  • During the revolution, the Central University Library was burned down in uncertain circumstances and over 500,000 books, along with about 3,700 manuscripts, were destroyed.




(Photo credit: Reuters / Getty Images / Denoel Paris – “1989 Libertate Roumanie”).





Source: https://rarehistoricalphotos.com


Monday, December 24, 2018

The Twelve Nights






A somewhat chaotic record as the result of browsing in books
with folk tales and lore





GardenStone





The in the subtitle mentioned books were all in German and the myths and lore they offered and which are described in short below are all mainly restricted to the European mainland. For information concerning England see the link at the end.





This piece of text concerns a remnant of which it often is assumed, that it stems from the time of the ancient Germanics and would have been maintained itself through the ages in several regions of Europe until the current time. Meant are the ‘Twelve Nights’, also known as ‘The Twelve Days of Christmas’ and ‘Twelfth Night’. Other names are ‘Rough Nights’, ‘Smoke Nights’ and a widespread name is the German term ‘Rauhnächte’.
Whether it indeed originates from pre-Christian time is doubtful; anyway, there is no clear evidence for it.





The days for the Twelve Nights aren’t everywhere the same. Three approaches exist of which the forst one is adhered by a majority:





— Long time ago, these Twelve Nights would have begun after Yule, which was celebrates from the 21st to the 24th of December (following our current calendar system), days in which also the Winter Solstice was a part of – the day on which the light defeats the dark and the days are beginning to become longer and the nights shorter.
The end of these Twelve nights is on January 6.





— In another view, these days already started on December 21. Both Christmas Days and the Sundays until January 6th weren’t count, because these were ‘free of demons’. This view is considered clearly of Christian origin.





— In again other regions the Twelve Nights would have started at December 36 and also ended at January 6.





There is no certainty about whether these views are historically correct, nor whether they coexisted or have to bee seen successively … if they did exist at all.









During this time the Wild Hunt is on the road eminently; an army or a hunting party of ghosts. Often, it is said that their leader is the Germanic god Woden (Wodan / Odin)m often, but not always accompanied by his wife Frigga. In several region in German speaking countries also ‘Frau Holle (Mother Hulda) is called als a co-leader. However, the sources for that divine leadership don’t seem to be very old, the oldest written sources are clearly from quite some time after the Middle Ages ended.
(See for a more extensive work about the Wild Hunt the book “Wild Hunt and Furious Host”).





Under the strong and leading influence of the church it was in the Middle Ages and upward told, that the Twelves was a time in which the winter demons appear and only can be expelled at January 6, the Holy Epiphany day.





At first sight, the twelves seem to be a mixture of heathen and Christian influences, but it can not clearly be distinguished which aspect are of heathen and which are of Christian origin. It is even possible very well, that apparent heathen aspects only were added during the Christian Medieval, initiated by monks to shirk the responsibility of caused damage by winterstorms as the work of the Devil.





In few sources it is recorded that originally only four of those ‘Rough Nights’ would have existed. That were St. Thomas’s Day (December 21), Christmas Eve (December 24), New Year’s Eve and the night before Epiphany. However, it it strongly assumed, that this view is a rather late Christian revision, used to banish either heathen elements from this period or elements belonging to a concurring Christian currents – there was a time that such different Christian groups combated each other until extermination.





In the viewpoint of a Germanic-heathen origin of the Twelves also a specific name for this period is presumed, pointing perhaps to a ‘pause’, an ‘in-between period’ on an ancient Germanic calendar; between the past year and the coming one, a time of chaos (Wild Hunt), or of rest. But this thought does not go beyond rather airy speculation.





In the regions where the Twelves were celebrated, there were some accompanying customs:





With a piece of consecrated chalk the first letters of the three kings from the biblical birth story of Jesus were written above the entries to the house. This would be a good defense against spirits who would try to enter. This custom still exists in many regions in Europe. For instance, in Germany the ‘star singers’ go through the streets. These singers, mostly children dressed as the aforementioned three kings, ring at the houses to collect money for a charity. They sing a short song and after they got some money, the chalk ceremony is done again -the three letters and the year. In other european countries similar customs exist.





Several kinds of activities or work had to stand still, else they would have caused bad luck.





It was not allowed to thresh the grain, because otherwise it would spoil all the corn as far around as one could hear the threshing. One had to drink from an uncovered well, one had to cough into a bucket or a ton, to prevend sickness, fathers should keep their children in sight, otherwise they would turn into a scuttlebut or a tub.





During the Twelves it was not allowed to do the washing, only after January 6 it was permitted again to wash the dirty clothes. Trespassing that would bring bad luck in the new year.





If Frau Holle would visit the house and see that there was some unfinished spinning or weaving work, or the house was not properly cleaned, she would punish the house wife cruelly. And if it would concern unmarried women or maidens, then either they would surely not marry the wished man in the coming year, or got married to a man with a long beard, or they would die.





It was assumed that during the Twelves, people could be tempted quite easyly to serve the devil. Therefor they should stay close and alert.





Old Austrian Perchten




The Wild Hunt which chases through the sky often was symbolized by people who wore masks which look wild, rough and were very hairy. The term ‘Rough Nights’ sometimes is explained by this custom – ‘rough’ (German: Rauh’) would then point to a uncouthly, hairy and feral being. Those masks are called ‘Perchten’, which is connected to ‘Frau Perchta’, likely another name for Frau Holle in southern Germany and the Alpine countries. People masked that way went through the streets. That ‘Percht walking’ still exists in few areas in Germany. It concerns very noisy processions which are held during the last week of the year; the participants are masked and dressed as demonic women, heathen goddesses and scary animals. Similar processions are already recorded since the 5th Century CE, but the term ‘Percht’ is only known since the 11thCentury.





To specific events of the Twelves major importance was attributed, they expressed hope and good expectations for the coming new year. 





Another name for the Twelves is ‘Lot Days’ and then points to days on which someone could get knowledge about his or her future. To get that knowledge, people silently went to a crossroad and alertly listened and watched for omens that both count point so specific weather in the coming year as also to personal events. The term ‘lot’ (used in an old German meaning) mainly means here ‘listen to what is coming’ ans less points to ‘fate’. Each day of the Twelves would give a prediction for one of the months in the new year, the first prediction points to January, etc. The best moment for doing this was in the late hours of the afternoon going into the evening – daylight – dusk- night.





People believed, that the weather at these twelve days was a forecast for the weather in the respective coming twelve months, e.g. much rain on the third day would mean much rain in March.





Sunshine had another special predictive meaning for the new year. Much sunshine means:





1st lot day (25/12):  The new year will bring much luck..





 2nd lot day (26/12):  Prices will raise drastically.





 3rd lot day (27/12):  Strife and struggle can be expected.





 4th lot day (28/12):  Some family members will be teased by fever dreams.





 5th lot day (29/12):  It will give a rich fruit harvest.





 6th lot day (30/12):  Other fruits will thrive as well.





 7th lot day (1/1):      Much good herbs will grow in the meadows.





 8th lot day (2/1):      Fish and poultry will be numerous.





 9th lot day (3/1):      Rich trading profits.





10th lot day (4/1):      Thunderstorms can be expected.





11th lot day (5/1):      Very misty days.





12th lot day (6/1):      Quarrel and disagreement.





The source for this does not specify time periods for this.





Dreams also would have a similar predictive meaning. A dream in the first night of the Twelves gives a prediction for January, a dream in the second night for February, etc. Therefore it is strongly advised to speak out or write down the dream immediately after awakening to not to forget it.





The ghosts that are chasing through the sky, being members of the Wild Hunt, apparently can be recognized by their animal-like feet. As ‘evidence’ that these spirits really exist are the ‘Megalodon shells’ brought forward, which in some languages is also called a ‘cow foot shell’. This shell can be as large as 7.9 inch and its heart-like shape suggest the footprint of a cow.





Tradition group Jung Alpenland - The Wild Hunt from Untersberg




As the footprint of ghost-like beings like e.g. Goblins the shape of a pentagram is asserted. The connection between the feet of such beings and the five-pointed symmetrical form is likely based on petrified animals like the sea urchin or the starfish which skeletons have that kind of symmetry. This was seen as exceptional and therefore these kind of fossils were seen as magical objects and were given as funerary objects to the dead as a help on their further journey.





The ‘Smoke – or Rough Nights’ have their equivalents in ancient Greece where a similar folklore would have existed. And apparently, also in the ancient cultures of Japan and China similar rites would have existed – at many places in the world the last six and the first six nights around the turn of the year are seen as a major event in different social societies.





According to some myths and lore tales during the Twelves the spirits of the deceased visit the living people – this time is generally known in those sources for a return of the souls and the appearance of ghosts. Although the Twelves is a European phenomenon, other cultures outside Europe knew something similar.





A folk tale reads:
During the Twelve Days heathen power reigns violently. The ‘Wild Hunter’ gives evil spirits entrance to the earth and leads them in a huge army around in a wild hunt. The red-eyed death goddess Hel and Frau Holle are traveling around and it was a custom in some areas to shake the fruit trees every evening while calling:





little tree, little tree
please don’t sleep now,
Frau Holle is coming.





And Woden, the leader of the Wild Hunt can be recognized for his floppy hat and his long wide coat.





Another tale records that the souls of the dead are part of the Wilde Horde, together with wild boars, hares and other animals. And 24 big black dogs are running ahead of that army of about half a million spirits. At night people can hear the hunting calls and the dogs barking.





These and almost all other similar tales are only recorded since the 18th Century. It is unknown how long they existed before orally. But within the scholarly myth research it is accepted today, that this can be at utmost a few Centuries, probably even less.





When the Twelves are over, then in the Epiphany night (the night from January 5th to January 6th) the power of all those ghosts and spirits are broken by smoking them out unremittingly and by burning consecrated candles.





The evening of January 5th is still seen in some regions and the ‘Percht-Eve’ and processions are held again and their participants are wearing again the same masks as described before. During the procession people sway censers and sprinkle holy water; the purpose of that is to revive and encourage the earth to bring forth rich harvests in the young year.





Because Medieval church leaders wanted to banish completely the noisy Percht-processions, they organized ans a kind of counterpart the so called Epiphany processions and Epiphany concerts were added to that later.





Clever people could during the twelves make use of the power of the spirits in favor of themselves, but carefulness was of the highest importance while doing that:





If a girl would sweep away the smoke in the hearth with a besom broom while reciting a specific litany, then she could see in the hearth fire the face of her betrothed husband. Concerning this, a tale narrates about a maiden who did that rite, but the words of the litany stuck in her throat which caused a loud noise in the smokestack and quite a few stones fell down. Because she was so terrible afraid that the whole house would come down, she started crying loud for help, but all other family members were out to church. However, a boy next door, who also had to stay at home to care for the house heard her crying and came running over to her. That way, she still saw her broom-to-be, because in the course of the year the two married.





From another region comes the tale that at looking through a three-cornered window during the Twelves, one would see the people who would die in the new year.





Another folk tale narrates that if one during the Twelves buries a mirror between 10 and 11 hours in the evening and digs up it in the first hour of the new year, one could see in it the faces of ones enemies.





Another piece of lore narrates that if you watch the fire in the hearth while carrying three different pieces of wood in the arm, than the fire will show the worst grief that will happen to the one who is doing that.





And, at closing this article …. those who during the Twelves listen in the midnight hours to a horse and a cow, their conversation can be understood and they will tell about the bad luck that will happen under the roof of that house.





For a more to England geared information see as a starting point HERE.





Source: https://boudicca.de


Sunday, December 23, 2018

Death Worship


Vita sei nostra amica, morte sei nostra amante.









 Life, you are our friend. Death, our lover.





Alessandro Pavolini






Christianity, this greatest of plagues






“We will have to deal with Christianity in a tougher way than hitherto. We must settle accounts with this Christianity, this greatest of plagues that could have happened to us in our history, which has weakened us in every conflict. If our generation does not do it then it would I think drag on for a long time. We must overcome it within ourselves. Today at Heydrich's funeral I intentionally expressed in my oration from my deepest conviction a belief in God, a belief in fate, in the ancient one as I called him—that is the old Germanic word: Wralda. We shall once again have to find a new scale of values for our people: the scale of the macrocosm and the microcosm, the starry sky above us and the world in us, the world that we see in the microscope. The essence of these megalomaniacs, these Christians who talk of men ruling this world, must stop and be put back in its proper proportion. Man is nothing special at all. He is an insignificant part of this earth. If a big thunderstorm comes, he can do nothing about it. He cannot even predict it. He has no idea how a fly is constructed—however unpleasant, it is a miracle—or how a blossom is constructed. He must once again look with deep reverence into this world. Then he will acquire the right sense of proportion about what is above us, about how we are woven into this cycle.









Then, on a different plane, something else must happen: we must once again be rooted in our ancestors and grandchildren, in this eternal chain and eternal sequence. [ . . . ] By rooting our people in a deep ideological awareness of ancestors and grandchildren we must once more persuade them that they must have sons. We can do a very great deal. But everything that we do must be justifiable vis-à-vis the clan, our ancestors. If we do not secure this moral foundation which is the deepest and best because the most natural, we will not be able to overcome Christianity on this plane and create the Germanic Reich which will be a blessing for the earth. That is our mission as a nation on this earth. For thousands of years it has been the mission of this blond race to rule the earth and again and again to bring it happiness and culture."





Heinrich Himmler





Heinrich Himmler Views Ancient Germanic Rune Markings in a Palatinate Quarry (1935).

Saturday, December 22, 2018

A clenched fist


28.Auktion




“‘In the struggle with stupidity the fairest and gentlest people finally become brutal. Perhaps that is the right way for them to defend themselves; for by rights the argument against a stupid brow is a clenched fist.”





Friedrich Nietzsche


Luce Della Luna






"Luce della Luna" was included in Hammerstorm Vol. VI - Ragnarøkr (2016, CD, Barbatos Productions)





[bandcamp width=100% height=120 track=4175952152 size=large bgcol=ffffff linkcol=0687f5 tracklist=false artwork=small]




Fróði Midjord “Nordic Paganism as Metaphysics"






Why is Paganism naturally related to identity and everything specific which makes our lives valuable? Where is the spiritual homeland of a European man and how to return there? What does differ the "Pagan” and “monotheistic” perception of history?





Fróði Midjord (The Faroe Islands), well-known in his own right far beyond the Scandza Forum and the “Guide to Kulchur” podcast, answered these questions in a captivating speech entitled “Nordic Paganism as Metaphysics.”





The speech was delivered December 14, 2018 within the annual pre-ASGARDSREI festival international PACT OF STEEL conference that is timed to Winter Solstice and was held at Reconquista Club in Kyiv under the auspices of the paneuropean Reconquista Movement, Plomin Club and Militant Zone.






https://www.youtube.com/watch?v=OYPxMUq9_9U




https://interregnum-intermarium.tumblr.com/


Friday, December 21, 2018

Heil Yul!










“The Mystery of Winter Solstice is the highest and most sacred experience for the nordic soul. In this mystery the great and holy Law of Eternal Return reveals itself: in an every Death there is new a Beginning, and very Perdition itself is a way towards Life through the God’s Light.”





Herman Wirth “Aufgang der Menschheit”


Wednesday, December 19, 2018

Martin Cox - Glory Unending






Martin Cox, a native Californian, was without a doubt one of the most influential people in the WP music movement and had been a solid supporter of the Orange County Punk Scene since he was 13 years old. Originally based out of Orange County, California the bands he had been the front man and member of include Extreme Hatred which formed on March 01, 1991, Hate Crime which soon followed, Youngland, Final War and White Knuckle Driver. The band's music sends out a positive image bringing pride and respect to the movement. With the diverse sounds of each band, its amazing to know he had played in them and at times, simultaneously. 
Martin had been involved in the movement for more than 25 years and involved in playing music for around 20 years. 
In a Blood and Honor interview, Martin is quoted as saying "What most people do not understand is that we are not driving around in limo's and getting millions of dollars off our records. We are working class stiffs, not rock stars. We are all doing this for the love of our people and race." Martin had always loved to play music and his passion rested with him knowing people was enjoying his writing and lyrics in his music. He was asked if he fears anything and is quoted replying was "I fear nothing!"
Extreme hatred had put out two albumbs the first of which was entitled "NOW IS THE TIME" and the second "HAVE A NICE DAY" of which was recorded under PANZERFAUST Records. The bands Martin had been a member of have toured all over the world throughout the many years performing live in concert for fans.









Martin Cox was in the final stages of heart failure, from which was suffering for years. He had been doing the best he could with great courage, managing his steady decline in health as the heart failure had set in. See you in Valhalla Martin Cox, a White Man to the End. Your Struggle, our Struggle - Forever!






https://www.youtube.com/watch?v=Q6h4XlzLfMo

Tuesday, December 18, 2018

The White God of War: Baron Roman von Ungern-Sternberg (1886 – 1921)


Within the 3rd edition of PACT OF STEEL conference that took place in Kiev on December 14, the ‘European Reconquista’ Part was covered in a long-anticipated lecture by Hendrik Möbus (Germany), himself both a renowned musician standing behind the titans of Teutonic Black Metal ABSURD and a brilliant philosopher and publicist. His lecture was dedicated to the extraordinary historical figure, Roman von Ungern-Sternberg. Participants of the event learnt during the lecture why ‘Mad Baron’ may be regarded as a symbol of European Reconquista searching for spiritual and vital forces in the East of Europe and beyond. Below you can read the whole magnificent lecture with images and a video of the powerpoint-presentation that was the visual backdrop of the speech.









“I shall die a horrible death but the world has never seen such a terror and such a sea of blood as it shall now see…”, with this dark prophecy the so-called “Mad Baron” said farewell to Ferdinand Ossendowski, a Polish expatriate fleeing from the Red Terror of the Bolshevik Revolution in Russia, who met Robert Nikolaus Maximilian Freiherr von Ungern-Sternberg, known as Baron von Ungern-Sternberg, in Urga, the capital of Mongolia, a few months before the Baron was betrayed by his own men, captured by the Red Army, tried as “war criminal” and executed as one “enemy to the people”.





Yes, the Baron was quite right in his last
words to Ossendowski. His death was anything but glorious and heroic. He died
at the hands of his sworn mortal enemy, the Bolsheviks and their Red Army, who
seized power in Russia a few years earlier and ever since hunted their
adversaries, the remaining Monarchists and Anti-Bolshevik White forces, deep into
the dense woods of Siberia and far away plains of Mongolia. It was the 15th
of September, 1921, when Baron von Ungern-Sternberg was shot dead after a
tribunal lasting for seven hours. He died alone, far away from his ancestral
home and also removed from the kingdom that he ruled for a brief time and where
he was hailed as the wargod incarnate. But for the Bolsheviks he was just one
of many renegade officers formerly serving in the army of Czarist Russia; an
insurgent taking up arms against the new powers-that-be and attempting to roll
back the Communist, the Red Revolution in Sankt Petersburg and Moscow. He would
no doubt be long forgotten by now, like so many other White officers fighting
in vain against the Soviet Union, but he is not. Today we still remember, and
talk about, this extraordinary man and his brief yet epic life and struggle. Oswald
Spengler, the heralder of the Decline of the West, mentioned the Baron in a
speech he held in Würzburg three years after the death of Ungern-Sternberg: “Around 1920, in Central Asia, there appeared
as a free corps leader the Baron Ungern von Sternberg who managed to gather, in
a short period of time, an army of allegedly 150.000 men fiercely loyal to him,
trained skillfully and willing to go wherever the Baron commanded them to be.
This man was killed by the Bolsheviks not long after, but if he’d succeeded we
couldn’t tell what events would have unfolded in Asia and how the world map
would have been re-shaped today.





Who was this mysterious man once deemed more
than fit to change the course of history and to reshape the world? In his
death, we’ll find no answer to that. It is said that he refused to acknowledge
the tribunal that sentenced him to death, because in his opinion, it was just
as illegitimate as the new powers-that-be in Moscow. He was accused to be the
agent of hostile powers, funded and armed by foreign adversaries of the
Bolsheviks for the sake of sabotaging the Red Revolution and stir unrest and
civil war in the Far East. Hence he was believed to be the enemy of the
ordinary Russian people, of the workers’ and peasants; a villain who wished to
impose the yoke of aristocracy upon them, once again. Already during his
lifetime, the reality of his life and actions started to blur with the
assumptions and anticipations of admirers and adversaries alike.





Birth and childhood





The young Baron Roman von Ungern-Sternberg




It is surely true that the Baron was one
descendent of age-old noble families from Hungary and Germany, but unlike so
many others in his day and age, he wholeheartedly despised anything decadent
and he rather joined his low-ranking men at the frontline instead of indulging
in the worldly pleasures provided to his own social class. It is said that the
lifestyle of the Baron, in particular when he was living in the Far East,
resembled the ascetic exercises to be found in a monastery and he equally imposed
this stern discipline upon his own men, as well.





The families of Ungern and Sternberg are said
to have participated in many historic conquests and crusades, until they
settled in the Baltic territory where some may have joined the Teutonic Knights
Order and helped Christianize the pagan tribes from Lithuania and Estonia. From
the Baltic, some family members started to sail the seas as merchants and
privateers. Also alchemists and mystics are said to have been among the
Ungern-Sternberg family members, according to Baron von Ungern-Sternberg
himself.





Born on the 10th of January 1886 in
Graz, a city located in the former Austro-Hungarian Empire, the Baron was soon
moving with his mother and her new husband to their ancestral holdings in Estonia.
Hermann Graf Keyserling, the renowned German-Baltic philosopher, used to live
in the same neighborhood and in his “Voyage through the Time”, he recollects
his earliest memories of the young Roman von Ungern-Sternberg, a distant
relative of himself whom he met when he was teenager, portraying him as
predatory in appearance and character, with bright eyes reminding him of the
sparrow hawk – a bird said to enjoy killing and mauling his prey.





By all accounts, we are told that the young
Baron was a wild and unruly child, rebelling against his teachers and not
caring much for their attempts at educating him. According to Keyserling, the
Baron was not one to contemplate anything, because, in his view, contemplation
equals cowardice, and so he was not used to communicate his thoughts, either.
Quite to the contrary, the Baron was an intuitive genius but with stark
animalistic instincts and this intrinsic character put him at odds with rules
and regulations imposed on him by institutions like school or, as it turned out
not long after, the military academy.





As a boy, Ungern-Sternberg had an extreme pride
in his ancient, aristocratic family; but despite his German origin, he identified
himself very strongly with the Russian Empire. After his stepfather secured a
place at the naval academy in Sankt Petersburg for the young Baron, hoping in
vain that there he could finally be disciplined, Ungern-Sternberg learned to
appreciate the Russian national soul in all her unrestrained vastness and deep
mysticism. At this time, he felt more at home among the Russians than to be back
at the German-Baltic estate of his family, where his mother died in 1907, thus
making his grandmother the only remaining relative he cared about. Prior to his
mothers’ death, he was expelled from the naval academy in 1905 after beating a
superior officer. Without perspective, the Baron decided to join the Russian
army as a private serving in the Russian-Japanese war that lasted from 1904
until 1905 and ended with a sound defeat of the Russians at the hands of a
superior Japanese military force. Although the Baron came too late to the
frontlines for more than a few combat experiences, he was promoted corporal
until the war ended. He returned deeply impressed by the Far East and, in
particular, by the military prowess of the Japanese army.





Military School and World War Experience





Cavalry charge in World War One




After returning home in 1906, the Baron was
admitted to the Pavlovsk Military College in Sankt Petersburg, where he joined
the Cavalry. It is said that during this time, he, who had already converted to
Russian-Orthodox Christianity at this point, encountered Buddhism for the first
time and was introduced into Occult studies, as well. However, the Baron also
told Ossendowski that one of his grandfathers, who sailed the Indian Ocean
looting British cargo, became a Buddhist and introduced Ungern-Sternberg in
this religion. Be that as it may, he graduated from the Military College and
asked to be transferred to a Cossack Cavalry Regiment in Siberia where he
served as an officer in the 1st Argunsky and then in the 1st Amursky Cossack
regiments, where he got used to the lifestyle of nomadic peoples such as the
Mongolians and Buryats. Ungern-Sternberg had specifically asked that he be
stationed with a Cossack regiment in Asia, as he felt drawn to the Asian peoples
and wished to learn more. But still, his irritability and flaring temper caused
him problems once more; at one point he brawled with a fellow officer, what almost
got him court-martialed this time. It was probably his kinsman, the General
Paul von Rennenkampff, who helped to avert the worst for Ungern-Sternberg.
However, at the same time he became an excellent horseman earning the respect of
the Mongolians and the Buryats due to his skill at riding and fighting from a
horse, being equally adept at using both a gun and his sword. In 1913, at his
request, he was transferred to the reserves.





Ungern-Sternberg travelled to Outer Mongolia with the plan to assist the Mongolians in their struggle for independence from China, but the Russian officials declined his request to join the garrison of the Russian consulate there. He later arrived in the town of Khovd in western Mongolia where he served as out-of-staff officer at the Russian consulate. Because he didn’t have much else to do, he used his time by learning the Mongolian language and customs. That is the official story of his travel there, but Keyserling tells this of Ungern-Sternberg’s adventures in the Far East: “For months he lived as a hermit having visions, until he was possessed by a wild lust for plunder and pillage. Then he looted monasteries, probably killing the monks too. When his possession faded off, he became a dreamer once more. And as a dreamer he accomplished much of what he did, even if he looted, if he killed or performed heroic deeds all on his own.” In early 1914, Baron von Ungern-Sternberg left Mongolia and returned to his ancestral home in Estonia.





The officer Roman
von Ungern-Sternberg




On 19th of July 1914, Ungern-Sternberg
was back at active duty in the outbreak of World War One. He took part in the
Russian offensive in East Prussia and was fighting in Poland and Galicia until
1916, when he also participated in rearguard-action raids on German troops and was
injured four times. Throughout the war on the Eastern Front he gained a
reputation as an extremely brave - but somewhat reckless and mentally unstable
- officer, a man with no fear of death who seemed most happy leading cavalry
charges or being in the thick of combat. He was decorated with several military
awards during his time in active combat, but despite his many awards, he was
eventually discharged from one of his command positions for attacking the
adjutant of the Russian governor of Chernivtsi in a brawl, in October 1916, an
incident for which he was detained for two months.





After his release from military prison in January 1917, Ungern-Sternberg was again transferred to the reserve and sent to Vladivostok, just to be fighting in the Caucasian theatre of the conflict not long after, where Russia was confronting the Ottoman Empire. The February Revolution that ended the rule of the House of Romanov was an extremely bitter blow to the monarchist Ungern-Sternberg, who saw the revolution as the beginning of the end of Russia that he knew. In the Caucasus, Ungern-Sternberg met again Cossack Capt. Grigory Mikhaylovich Semyonov, whom he already knew from his time in Poland. The friendship of Semyonov and Ungern-Sternberg would soon become decisive for the future of the latter. Together they started to organize a volunteer military unit composed of local Assyrian Christians, but then Semyonov departed for Siberia in March 1917, joined by Ungern-Sternberg, and the Kerensky government officially approved their plan to raise a regiment among the local Buryat population for the war in Europe.





Photo said to show Semyonov, his daughter and Ungern-Sternberg in 1919




Joining the White Counter-Revolution





However, the Bolshevik-led October Revolution
of 1917 would soon see Russia depart from the Western theatre of war and turn
to civil war hostilities instead. Semyonov and Ungern-Sternberg declared their
allegiance to the Romanovs and vowed to fight the revolutionaries. In late 1917
Ungern-Sternberg, acting on orders from Semyonov, and a small Cossack-detachment
crossed the border on a train and they peacefully disarmed the 1500 men-strong
Russian garrison of Manzhouli in Manchuria, who had rebelled against their
officers. The soldiers were put on a train and sent to the West. For a time the
occupied railway station of Manzhouli served as stronghold of Semyonov and
Ungern-Sternberg in their preparations for war in Transbaikalia, a region of
strategic importance to all war parties. They started to enroll volunteers in a
Special Manchurian Regiment, which became a nucleus for anti-communist forces
led by Semyonov. Ungern-Sternberg and his local Buryat fighters would soon
proceed to disarm the Russian troops in Manchuria, but the Chinese became
increasingly afraid of his rising power and they captured him and his men
eventually. In response, Semyonov sent an armored train into Chinese territory
and thus Ungern-Sternberg was released, at last.





From March to July 1918, the Special Manchurian
Regiment repeatedly attempted to seize and occupy Russian territory along the
border with Manchuria, but they were soundly defeated on July 13th
and had to retreat deep into Manchurian territory. However, when Japanese
troops and weapons arrived in August 1918, Semyonov and Ungern-Sternberg were
back on the offensive and this time, they managed to conquer all of Transbaikalia
where Semyonov, in Chita, declared himself Ataman. He promoted Ungern-Sternberg
to the rank of major general, and appointed him with guarding the strategically
important railway station at Dauria, southeast of Lake Baikal.





It was here when Ungern-Sternberg started to act independently and as a commander in his own right. He kept enrolling new troops under his command, forming the Asiatic Cavalry Division, but at the same time his regime over Dauria became more severe and violent. Nearby villages as well as trains in transit were terrorized, with Ungern-Sternberg’s wrath directed at anyone Non-Russian but at Jews in particular. He blamed the Jews for the Bolshevik revolution and the murder of the royal family; hence Jews were ushered off the trains and executed at once. His hatred for Jews went so far that he is said to have contemplated genocide among them once the Bolsheviks were defeated and all of Russia liberated by the armies of the White counter-revolution.





Roman von Ungern-Sternberg in 1920




Although the tensions between Semyonov and
Ungern-Sternberg kept increasing, because the latter complained about the
corruption, squandermania and philosemitism of the former, Ungern-Sternberg was
awarded the St. George's Cross 4th class and promoted to Lieutenant general in
March 1919. Baron von Ungern-Sternberg was taking care of the dirty work
Semyonov would rather not take responsibility for; for instance, captured
soldiers of the Red Army were transferred to Dauria where Ungern-Sternberg had
them summarily executed. The Asiatic Cavalry Division was quite a motley crew which
included Russians, Buryats, Tatars, Bashkirs, Mongolians, Chinese, Japanese, Polish
exiles and many others. This Division likely resembled a band of medieval
“Landsknechte”, mercenaries, and without the unconditional loyalty to their
commander, Baron von Ungern-Sternberg, and the discipline he enforced on his
troops, it is hard to imagine how else they’d fought together instead of
fighting one another. The Baron reinforced the train station at Dauria, turning
it into a fortress from which his troops launched attacks on Red Army forces.





Liberator of Mongolia





Begtse, the central-asian God of War.
Ungern-Sternberg was called an incarnation of Begtse by his followers




During 1920, the military situation for the
White counter-revolutionaries became increasingly difficult. Admiral Kolchak, the
internationally recognized leader of the Anti-Bolshevik forces fighting in
Russia, was defeated and ultimately murdered by the Bolsheviks, also General Wrangel
was forced to retreat from Crimea, and that left Transbaikalia to be the only
Russian territory still under control of White troops. Ungern-Sternberg
anticipated the coming offensive of the Red Army and he started looking for a
place where he and his men could find a new safe haven for their operations
against the Bolsheviks. Already in 1919, taking advantage of the weakness of
Russia's government caused by revolution and civil war, the nationalist Chinese
government sent troops to end the autonomy of Outer Mongolia and rejoin it with
China. This violated the terms of a tripartite Russian-Mongolian-Chinese
agreement signed in 1915, which secured the autonomy of Outer Mongolia under
the rule of the Bogd Khan, who was the spiritual as well as political leader of
Mongolian Buddhism. When the Chinese returned in 1919, he was removed from
power and put under house arrest. The Bogd Khan sent a letter to Baron von
Ungern-Sternberg, urgently asking for help against the Chinese occupation.
Ungern-Sternberg complied with this request, and he and his soldiers - said to
have numbered no more than 1500 men - crossed into Mongolia in an attempt to
drive the Chinese out of there. After first attempts failed, Baron von Ungern-Sternberg
decided to wait through the winter before he’d march on the capital of
Mongolia, Urga, where the Chinese had deployed 7000 men, with artillery and
machine guns, in fortified positions. The local Mongolians started to aid
Ungern-Sternberg and his men with food, horses, new recruits and more weapons.
The Bogd Khan sent his blessings and prophesied a victory over the Chinese in
the coming spring. Baron von Ungern-Sternberg asked Mongolian astrologers and
seers to counsel him in his decisions, and the Mongolians supported him all the
more, because they understood his earnest desire to become their liberator and
protector.





It was also in 1920 when Baron von Ungern-Sternberg
revoked his former allegiance to Semyonov, who was eventually defeated by the
Red Army and forced into exile, because he wanted to pursue political ambitions
far exceeding the agenda of the White counter-revolution in Russia. Ungern-Sternberg
wished to reinstate and strengthen monarchy everywhere, starting in Asia where
he dreamed of a Great Empire akin to the one ruled by Genghis Khan, but also in
Russia and all of Europe too. He fervently believed in the divine right of
Kings and Emperors, whom he considered a bulwark against the decline of
civilization. The Jews, on the other hand, were to him the root of all unrest,
anarchy and civil war that he witnessed in Russia and elsewhere. Woe to any Jew
who found himself in the dominion of Baron von Ungern-Sternberg! Basically all
the Jews in Mongolia, with only a few exceptions, were killed after Urga fell
to the Asiatic Cavalry Division.





The Bogd Khan of Mongolia, third highest authority in Tibetan Buddhism




On January 31st, 1921, Baron von Ungern-Sternberg ordered the assault on Urga. Despite heavy losses and initial setbacks, his troops eventually defeated the Chinese occupation forces and drove them out of the city. The Bogd Khan was rescued from his house arrest, and the capital city was finally taken on the 4th of February. After the battle, Ungern-Sternberg’s troops began plundering Chinese stores and killing Russian Jews who were living in Urga, but a few days later he ended the looting and enforced discipline among his soldiers, once again. The Chinese were not yet expelled from Mongolia, though. A string of subsequent battles outside of the capital had the remaining Chinese troops retreat to Northern Mongolia, from where they hoped to reach China by rounding the Mongolian capital to the West. However, they were soon overtaken by their Russian and Mongolian pursuers and after a final battle raging from March 30th until April 2nd, the Chinese were routed and chased across the Southern border of the country. Thus Mongolia was liberated from Chinese occupation, once again. Already on March 13th, Mongolia was declared an independent monarchy with the Bogd Khan as head of the state. The Bogd Khan identified Baron von Ungern-Sternberg as incarnation of the Begtse, the lord of war and in origin a pre-Buddhist war god of the Mongols. When the Bogd Khan was crowned as Khan of Mongolia, he made Ungern-Sternberg a Khan too. The Bogd Khan presented Ungern-Sternberg with a ring depicting a swastika, a treasure that was believed to have been passed down all the way from Genghis Khan himself. Furthermore, the Baron was promoted to the rank of General. Ever since this day, he would be dressed in the yellow coat of Mongolian princes. It was a dream come true! In effect, Baron von Ungern-Sternberg became the dictator of Mongolia for a short period of time. Even though his regime was ruling with terror and intimidation once more, Ungern-Sternberg also attempted to modernize Urga by imposing street cleaning and sanitation, promoting religious life and tolerance in the capital, introducing a national currency and attempting to reform the economy of the Mongolian kingdom.





The temple of the Bogd Khan in Urga




Betrayal
and Death





In Spring 1921, Baron von Ungern-Sternberg crossed back into Russia and raided several Red Army outposts, but during his absence from the capital, Red Army detachments, together with the Mongolian People's Army, captured Urga and ended the rule of the Bogd Khan in favor of a secular, pro-Communist regime. Although he made initial territorial gains in his crusade up North, his hope to get help from his former ally Semyonov and the Japanese government turned out to be in vain. When the Red Army sent large forces to counter his offensive, Ungern-Sternberg decided to retreat to Mongolia but many of his formerly loyal soldiers wished to escape to Manchuria and put an end to the fighting which they considered a hopeless cause by now. The Baron vowed to keep fighting, and he hoped to make it all the way to Tibet from where he wanted to realize his vision of a Pan-Asiatic Empire, at long last. His troops however mutinied and tried to assassinate him. With nowhere to go, Baron von Ungern-Sternberg was hunted down by the Red Army and ultimately betrayed by a Mongolian prince, who turned him over to his pursuers on August 21st, 1921.





Ancient heirloom of Genghis Khan; a gift to Baron von Ungern-Sternberg




Some sources say that he was offered amnesty if
he joined the Red Army, but he refused to betray his ideals and before he was
shot dead in the prison yard of Novosibirsk, he managed to swallow the St.
George's Cross so it could not be defiled by his enemies’ hands. His swastika
ring, however, was taken from him and is rumored to have ended up in the
possession of the legendary Red Army Marshal Zhukov, in 1936.





From
the Man to the Myth





The life of Baron von Ungern-Sternberg lasted not much longer than 35 years but it is nothing short of extraordinary, to say the least, and there is so much more to it than what meets the eye. According to Ferdinand Ossendowski, Roman von Ungern-Sternberg once told him: “My name is surrounded with such hate and fear that no one can judge what is truth and what is false, what is history and what myth.”









Hermann Graf Keyserling believed that for the
most part of his life, Roman von Ungern-Sternberg was a severely divided
personality, who could either be holy or be cruel or be both in the starkest
expression, but who’d be unable to reconcile the tension caused by opposing forces
in one and the same personality. Roman von Ungern-Sternbergs’ biological father
is said to have been committed to a mental asylum once, and to some observers
this would explain that he too was mentally unstable, but by all accounts no
hard evidence of any hereditary madness could ever be found in the family history
of the Ungern-Sternberg. Roman von Ungern-Sternberg surely was called the “Mad
Baron” or “Bloody Baron” for the violence and bloodshed he has inflicted upon
others, with torturing those suspected to be “Red Spies” as well as executing
even his own soldiers for the slightest offense. However, the instances of
arbitrary killings and mass-murder in the Russian civil war can hardly be
deemed exclusive to Baron von Ungern-Sternberg, so there must be something else
but violence and murder that set him apart from any other warlord on either
side of the battlefield; something out of the ordinary that prompted many of
his contemporaries to deem him insane.





Age
of Empires





When Baron von Ungern-Sternberg joined the
Russian army on the eve of World War One, he was one of many from among the
ranks of German-Baltic aristocracy who pledged allegiance to the Russian Czar
and had no qualms fighting their German kinsmen with whom they shared language,
culture, and bloodline. It was still the age of Empires, where the notion of
nationality was yet to be conceived, and shifting loyalty determined by the
allegiance to one crown or the other was anything but uncommon among the
nobles. Baron von Ungern-Sternberg, however, would refuse to turn his back on
the Russian Czar even after his whole family was slain by the Bolsheviks; and
monarchy, for all practical purposes, was dead in Russia and Europe too. Not so
for Ungern-Sternberg. He became obsessed with monarchy, to the point that this
idea would set him at odds with every other leader of the White
counter-revolution who’d see no point in returning to a status quo ante before
royal rulers were replaced by national governments pretty much everywhere in
Europe and Asia; like it already happened in February 1917 when the Czar abdicated,
the Romanov dynastic rule in Russia ended and was replaced by the newly formed
Russian Provisional Government. Contrary to the spirit of the time, the “Zeitgeist”,
Baron von Ungern-Sternberg considered monarchy to be the only legitimate form
of government for any people. Needless to say, but out there in the Far East he
was all alone with this sentiment: In Russia, the Bolsheviks had murdered the
Romanov royal family and in China, already in 1912 the rule of the Quing
dynasty was ended by revolution and a nationalist government took over. Only in
Mongolia, of all places, the monarchist agenda of Baron von Ungern-Sternberg
could align with the political aspirations of a local ruler: The Bogd Khan,
also known as “Living Buddha”. He was the third most important person in the
Tibetan Buddhist hierarchy, below only the Dalai Lama and Panchen Lama.





Warrior
and Ascetic





Hermann Graf Keyserling mentioned that Ungern-Sternberg
was very curious from his teenage years onward with "Tibetan and Hindu philosophy" and often spoke of the
mystical powers possessed by "geometrical
symbols"
. Although we have no record showing when the Baron actually converted
to Buddhism, notwithstanding that Ferdinand Ossendowski said of
Ungern-Sternberg that he became a Buddhist in childhood, his long-lasting
fascination for this religion cannot be denied. He lived in Mongolia prior to
World War One; he spoke Mongolian, he dressed in traditional Mongolian clothes,
and he stayed in touch with local dignitaries after his departure. Hence the
Bogd Khan could be certain that Baron Ungern-Sternberg would be receptive to
his plea for help, when he asked for his assistance to overthrow the Chinese
occupation of Outer Mongolia. When Ungern-Sternberg left Russia to aid the
Mongolians in their struggle for independence, for all practical purposes he turned
his back on the White counter-revolution in Russia. After 1920 Baron von Ungern-Sternberg
became a warlord of his own, accountable to no one but himself and his God. In
this he reminds of the Conquerors and Conquistadores from times of yore, which
sailed forth into a New World to make a name for their own; to find fabled
treasures, discover ancient cultures, meet a sudden death, and become immortal
legend thereafter.





Baron von Ungern-Sternberg was a brave man; for
all we know, even daring to the point of tempting and defying death. From his
early time as a soldier and officer, whether in the Far East or later in
Galicia and Poland, he could be found in the heat of the battle or volunteering
for dangerous missions that took him behind enemy lines. When he commandeered
his own troops in Transbaikalia, Ungern-Sternberg used to lead by example. He
would ride and fight with his soldiers, share their meals and sleep together
with them under the same roof. Unlike other White officers like Semyonov, for
instance, Ungern-Sternberg practiced an ascetic lifestyle that would even have
him avoid drinking alcohol any longer. He is said to have been a heavy drinker
once, a habit that apparently contributed to his lack of discipline which
caused him so many troubles in his early years as a student and soldier. With
his stern attitude, the Baron was feared as well as revered by his soldiers
who’d knew that any misbehavior on their part would carry heavy-handed
penalties but loyalty and bravery would be rewarded likewise. It was his
liberation of Urga, the capital of Mongolia, against all odds that echoed in
Western newspapers and made many aware of his name for the first time ever. How
he was able to expel the Chinese occupation force from Mongolia, even though
badly outnumbered and outgunned, certainly deserves the respect from any
military strategist. Needless to say, but the reports from Mongolia became all
the more exaggerated and twisted the farther they travelled, hence the legend
of the “Mad Baron”, who ruled with iron first in an exotic and remote kingdom, could
easily seize the imagination and fantasy of a Western audience receptive to
tales from far-away places and daring adventurers.





Clairvoyant
and Mystic





Keyserling called Ungern-Sternberg "one of the most metaphysically and
occultly gifted men I have ever met"
and believed that the Baron was a
clairvoyant who could read the minds of the people around him. We know from the
travel report of Ferdinand Ossendowski that the gaze of Baron von Ungern-Sternberg
was very unsettling, to say the least. When they met for the first time,
Ossendowski recalls, his “eyes were fixed
upon me like those of an animal from a cave
”. Ossendowski witnessed how a
bunch of prisoners were brought to Ungern-Sternberg who would stare at them for
a long time until he finally proclaimed who, from among them, must be
commissars of the Communist party, and as it turned out, documents proving
their espionage activities were found on the two prisoners he had singled out.
They were beaten to death on his command.





That Baron von Ungern-Sternberg is believed to
have been the incarnation of a pre-Buddhist god of war, recognized by the local
spiritual leader as a descendant of the fabled Genghis Khan and thus being one
of the last Khans of Mongolia himself, quite certainly must be considered the
most intriguing aspect to his legend. This was the moment when Baron von Ungern-Sternberg
became immortal in his lifetime already. He was prophesied by Mongolian seers
that he would only have 133 days more to live, as he told Ossendowski when they
met in Urga. He expected to die, not as the victor but as the vanquished, yet
he feared not: He knew that his death was meant to be the ultimate sacrifice
from which the myth, transcending the ages, would blossom and rise forth. Only
the myth can conquer death and hence his death, as gloomy as it was, could only
add to the legend of his life: Betrayed by the last of his men, captured by his
mortal enemy but remaining defiant until the very end. Not surrendering, ever,
and never once asking for mercy or begging for his life. He died the same way
that he lived – as a true enemy to the world that he hated and wished to tear
asunder, so his vision of a New World could ultimately manifest in reality.
When the bullets of the Red Army firing squad hit him, he truly lived up to the
words of Ernest Hemingway: “But man is
not made for defeat. A man can be destroyed but not defeated”.





From Nihilism to Numinous









The life journey of Baron Roman von
Ungern-Sternberg took him all the way from the Baltic Sea to Outer Mongolia;
from Lutheran Protestantism via Russian Orthodoxy to Mongolian Buddhism; from
being a soldier to becoming a wargod. It is surely noteworthy that the Baron
moved from a religion that only knows a rather abstract concept of a God who
doesn’t reveal himself to Man, via a religion that knows many Saints touched
and blessed by God, towards a religion where Man can become one with the Godhead.
The closer he came to Mongolia, the closer he came to embrace the Numinous. In
light of Heideggers’ contemplation of religion and metaphysics, of which we
read in his Contributions to Philosophy (“Beiträge zur Philosophie (Vom
Ereignis)”) for instance, it does not come as a surprise that Baron von
Ungern-Sternberg could never have accomplished his Magnum Opus if he’d stayed
put in the West. Nietzsche proclaimed the death of God, in Europe at least, and
Heidegger agreed. Where God is dead, he is absent. The notion of the absent God
means that there is no god visible for Man; there is nothing that gathers man
and things together. The world has become groundless. No trace is left of the
holy, explains Heidegger in his essay “What are poets for?” (“Wozu Dichter?”). Confined
to the West, a man like Baron von Ungern-Sternberg would have remained forlorn
in a world without God. Also Julius Evola explains why the Baron turned to the
East, because the “East was faithful to
the own spiritual traditions and willing to stand together with those who were
able to revolt against the modern world.”





Ungern-Sternberg turned his back on the
nihilism he experienced in the West and he started to seek epiphany in the
East. We can barely imagine the agony he must have felt when the Bolshevik
Revolution started to tear his beloved Russia apart, manifesting all the horror
of spiritual degradation he loathed so much. Just like Ungern-Sternberg
himself, so was Ferdinand Ossendowski an eye-witness to the Bolshevik
revolution and her aftermath in Russia. In his book “The Shadow of the Gloomy
East”, he describes how madness and murder, in the name of Revolution, have
flung the gates of hell wide open. This hell of own making did not come as a
surprise to Ossendowski, though. He knew that in Russia, no one but the ruling
upper class was educated and civilized in the image of Western culture, whereas
the vast majority of spiritually illiterate masses was “inclined to dark and gloomy mysticism (…) which took crude, primitive,
unchristian and anti-civilized forms.”
Where else but here could the
Antichrist have manifested in our world, he wondered? “Already he has dispatched his servants to ruin and break up the
richest of all countries and nations – Russia and the Russians. (…) The people
are bending beneath its horrors. (…) For although men may still feel capable of
fighting men, they cannot reasonably fight against the Power of Evil…”.

There was but one man willing to take up arms and fight against the Evil of his
time: Baron Roman von Ungern-Sternberg!





Apocalypse Now









Ossendowski also reveals to us some amazing
insights that help to shed light on the religious doctrine uphold by Ungern-Sternberg
in his final days, even though it is hard to determine how much of it we can
take for granted. According to his own account, Buddhism was introduced into
his family by his grandfather who is said to have been a privateer in the
Indian Ocean. Ungern-Sternberg spoke to Ossendowski about the “war between the good and evil spirits”,
by which he meant his relentless war efforts fighting against the Bolshevik
revolution in Russia. “Revolution is an
infectious disease”
that does “blot
out culture, kill morality and destroy all the people”
. Religion, on the
other hand, guides humanity “upward
toward higher ideals”
and thus Baron von Ungern-Sternberg apparently
believed in a dichotomy of Religion and Revolution, of Spirituality and
Materialism; the latter removing man farther “from the divine and the spiritual”. From his point of view, the
revolution in Russia was that one grave cataclysm spoken about in the holy
scriptures of Christianity and Buddhism alike. “It appeared, turned back the wheel of progress and blocked our road to
Divinity”
, Ungern-Sternberg is being quoted. He considered the whole of
Russia and Europe in imminent danger, because a day of divine reckoning would
now be inevitable: “(F)amine,
destruction, the death of culture, of glory, of honor and of spirit, the death
of states and the death of peoples.”
 
He already could see this “dark,
mad destruction of humanity”.





If we consider this to be true, then Baron von Ungern-Sternberg
was an apocalypticist more than anything else. He was motivated by the notion
that he is living through the end times, already witnessing the end of the
world and it is up to him to save mankind from the ultimate undoing.
Apocalypticism, or Eschatology, is integral to any major religion in the world.
In Christianity, we are familiar with the Revelation of Saint John the Divine
that tells of the rise of Satan, laying waste to the world until he is
ultimately defeated in the second coming of Christ. Fundamental to Eschatology
is the belief in the cyclic nature of history. History is divided into “ages”
and each age lasts for a certain period of time. The transition from one age to
the next is believed to re-shape the reality of the world as we know it;
altering our way of living, thinking, being. Usually it is a major crisis, like
a global conflict or war, which marks the end of one age and ushers man into a
new reality. Buddhism too does have a tradition of eschatology, because Buddha
himself predicted that his teachings would disappear five thousand years after
his passing, when mankind would degenerate in a period of greed, lust,
violence, impiety, sexual depravity and physical weakness all culminating in
the collapse of society that would erase the memory of Buddha. However, there
will be a new era in which the next Buddha Maitreya will appear. He is said to
be “fully awakened, abounding in wisdom
and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to
mortals willing to be led, a teacher for gods and men, an Exalted One”.

Every apocalypse knows a savior, a messiah who will lead the faithful from the
darkness into the light of a New Dawn. Theosophy, the esoteric doctrine said to
have inspired the German Thule Society, among others, teaches that Maitreya
previously incarnated as Krishna, of whom we read in the ancient Vedic text of Bhagavad
Gita; a mythological figure imprinting itself on the Buddhism of one Baron von Ungern-Sternberg
too. It is sometimes suggested that Baron von Ungern-Sternberg was interested
in theosophy, and although we cannot confirm as much with certainty, it is still
obvious by his own words that he was no stranger to the concept of a messianic
figure appearing in the end times, either. In his farewell speech to
Ossendowski, he explicitely mentions the “King
of the World”
who shall rise from his “subterranean
capital”
, Shambala, at the end
of time.





Dharmic Destruction





Much has been said and made of Baron von Ungern-Sternberg’s
cruelty, because he inflicted severe punishment upon his own soldiers for the
slightest transgressions, he would indiscriminately kill Jews and Communists,
and he took no prisoners when he defeated the enemy on the battlefield.
Allegedly he was insane, a “bloody mad Baron”, but it is far more likely that
he just appeared to be out of his mind to any but the most insightful observer.
In the West, it is widely presumed that Buddhism is a pacifist and non-violent
creed. Everyone is familiar with images of the praying Tibetan monks who appear
to be so detached from mundaneness that they couldn’t care less for the primal
inclinations making man to be the wolf of his fellow man. How could Baron von
Ungern-Sternberg have been Buddhist if he was so prone to violence? But if he
was a Buddhist who inflicted pain and suffering on others, does this
coincidence not show his confusion? Western perception of Buddhism more often
than not is flawed and ignorant of the different theological lineages that have
Buddhism – like any other of the major religions – split up into various local
distinctions. The Mongolian culture was (and remains to be) a nomadic one, and
like any other nomadic tribe, men were warriors first and foremost. Under the
rule of Genghis Khan and his successors, the Tibetan Buddhism of the Sakya-school
became the de-facto state religion of the Mongolian Empire. The Sakya-school is
heavily influenced by tantric doctrines from India. Tantra denotes the esoteric traditions to be found in Buddhism and
Hinduism alike, and it is from this angle that Baron von Ungern-Sternberg’s personal
approach to Buddhism becomes so much more plausible.





One of the most important Vedic texts of Hinduism is the Bhagavad Gita. It tells of a battle, where the warrior Arjuna feels defeated and unmotivated to fight because his enemies are his family, so either way he feels he will lose; either he will die or he must kill his family. In this moment appears Krishna, as personification of the Godhead, and he tells Arjuna that all these warriors are already dead, for they are all subject to the laws of time, whereas the Self is eternal and free from this delusion. Krishna tells Arjuna to fight, either win and conquer the earth, or lose and attain heaven, but either way one must not hesitate to fight. Indecision is caused by selfish desires, which Krishna stresses are hidden within. By performing service for the world, one can act with the benefit of all creatures, thereby imitating the divine act. The American occultist Joseph Kerrick calls this the “quaternary thought” - in his essay “The Second Coming of Q”, he writes about it as “the full ‘humanist’ awareness of the spiritual unity of friend and foe, and even, in Buddhist terms, of all sentient beings. But it is able to attain a negation of this on a higher level, a greater enlightenment which does not deny oneness but subsumes it, in order … to carry on the necessary work of the Universe. This is called, in Sanskrit: Dharma. It carries the implication of ‘duty’ in the highest spiritual sense, and of ‘destiny’.”






Krishna Reveals His Universal Form To Arjuna Art Print by Dominique Amendola




It is now safe to say that Ungern-Sternberg did
embody the essence of quaternary thought as it was originally formulated in the
ancient Aryovedic culture, and can still be found in the Bhagavad Gita. He was
not motivated by primal urges, he was not bloodthirsty and cruel for the sake
of inflicting suffering upon others, but he felt compelled to do what he deemed
absolutely necessary to do in face of the spiritual darkness that he witnessed
engulfing Russia and Europe alike. He aligned himself with the Divine, he has
become one with Godhead, "from whom
all things come and who is in all"
, as it is said in the Bhagavad Gita.
“In every specific situation there is a
specific work to be done, the dharma indeed, the work of the will of God”
,
Joseph Kerrick tells us in his essay. Like the ancient noble warlord Arjuna, of
whom we read in the Bhagavad Gita, Baron von Ungern-Sternberg understood that
he too has to carry out the will of God even if it means to kill relentlessly
and without mercy, because it is just like Krishna told Arjuna on the eve of
his battle against his own kin: "I
am all-powerful Time which destroys all things, and I have come here to slay
these men. Even if thou dost not fight, all the warriors facing thee shall
die."





Dynamic
Equilibrium





In this regard it is also interesting how
Hermann Graf Keyserling was reflecting on the transmutation of Baron von
Ungern-Sternberg after he liberated Mongolia and was welcomed by the Mongolians
as one of their own. Whereas Ungern-Sternberg seemed to oscillate between “Holiness and Bloodlust” hitherto, as
Keyserling observed, making him appear like a completely different person
depending on his prevailing mood, it was only there and then that he reconciled
his conflicting soul and was made whole, to be more than the sum of all his
apparently antagonistic personality traits. Keyserling attributes this to the
particular atmosphere in Mongolia that translated Ungern-Sternberg’s “Holiness and Bloodlust” into a “dynamic equilibrium”, thus enabling him
to commit the vilest atrocity in a mental state of decency and purity. “He probably wanted to purge the inferior
mankind and felt good with that,”
Keyserling tells us. “However, he didn’t want to torment any individual man for his own
sake. If he let someone be beaten to death or be burned alive, he likely felt
just like Jehovah who scorched the cities of Sodom and Gomorrah by fire and
brimstone.”





Saints
and Soldiers





Last but not least, it is noteworthy that Baron
von Ungern-Sternberg wished, in his own words to Ossendowski, to found an “order of military Buddhists in Russia. …For
the protection of the process of evolution for humanity and for the struggle
against revolution”
, because he was “certain
that evolution leads to Divinity and revolution to Bestiality”
. He said he
introduced the “condition of celibacy,
the entire negation of woman, of the comforts of life, of superfluities”

according to the teachings of Buddhism. On the other hand, he said he also
allowed the “limitless use of alcohol,
hasheesh and opium”
in his Buddhist order, substances known for inducing dionysian
rapture and shamanic trance. We are reminded of the Teutonic Knights’ Order
that ruled the Baltic when Ungern-Sternberg’s ancestors settled there, a
Germanic offspring of the ill-fated Templars’ Knight Order in which monastic
life went hand in hand with battle prowess and initiation into the Arcane by
means of a secret rite of passage no outsider should ever know about; and it is
remarkable that Baron von Ungern-Sternberg wished to emulate this ideal of European
saintly knighthood under the auspices of militant Buddhism. However, it makes
perfect sense in light of the utmost fanaticism that Ungern-Sternberg knew would
be required for banishing the spiritual darkness suffocating the enlightenment
of the West. His cruelty appeared arbitrary and shocking even to contemporaries
who were used to human suffering, but was it not a cathartic rite of passage
that would strip him and his disciples off all-too-human weakness and fallacy?
Is it not required to relinquish humanity when you approach the Numinous? All
priesthood, all saints and seers, who commune with (the) God(s), have
sacrificed some or other worldly attachment. But unless you sacrifice your
compassion for fellow men for the sake of your love of man, you cannot truly embrace
the Numinous and transcend beyond good and evil. But it is there, at this
distant point so far removed from our humanity, where the Hyperborean, the “Übermensch”, appears. He is the last to make a
final stand in our Dark Age, and the first to behold the New Dawn of a Golden
Age reborn.





Conclusion





Baron von Ungern-Sternberg travelled a long way
from the center of Europe into the heartland of Asia; he was crossing as well
as burning all the bridges between the West and the East for the sake of
forging their union; and he turned into the White God of War who swept across
central Asia like “a bloody storm of
avenging Karma”
, as Ossendowski had observed in awe. In the Far East the
Baron von Ungern-Sternberg met his fate and fulfilled his destiny, but his eyes
were firmly set on the Western horizon from where he once emerged and wished to
return one day: As a Soldier as well as a Saint; to be a Scourge just as much
as a Savior.





The decline of the West is a reality, now more
than ever, but after two devastating world wars it is not there on the old
continent where we can find once more the strength to turn the tide and carry
on with the Reconquista started by that “mad, bloody Baron”. In the West we
find all the ancient wisdom and ancestral knowledge that would no doubt help to
guide us on our path upwards to Divinity, but it is in the East where we find
this untamed power and untainted virtue required to cleanse our path of all the
degeneration, debris and decay that block the way of our sacred evolution as the
Hyperboreans-to-be.





Like Baron von Ungern-Sternberg turned to the
East to find strength in his crusade against Communism in the West, we too must
turn eastward to find new strength in our own crusade against Cultural Marxism in
Europe and North America too.





Let the Reconquista begin here and now, my dear friends and fellow comrades; today the East, and tomorrow the West!









References:





Ossendowski,
Ferdinand: The Shadow Of The Gloomy East        





Ossendowski,
Ferdinand: Beasts, Men and Gods          





Keyserling, Hermann Graf: Abenteuer
der Seele (Reise durch die Zeit ; 2. Band)





Baron Ungern von Sternberg - der
letzte Kriegsgott. Junges Forum Nr. 7





Krauthoff, Berndt: Ich befehle.
Kampf und Tragödie des Barons Ungern-Sternberg





Kerrick,
Joseph: The Second Coming of Q





Vedder, Ben: Heidegger's Philosophy of Religion: From God to the Gods






https://www.youtube.com/watch?v=xMS0PWipvls&feature=youtu.be

The video of the powerpoint-presentation that was the visual backdrop of the speech.